• WOOD, IVORY, AND METAL ENGRAVING." The final form of engraving, amounting to complete separation, was that of the pp (Arab. fasl) graven image (see CARVING).

LITERATURE.-Benzinger, Heb. Arch. 255 ff.; Wilkinson, Anc. Egyp. ii. 337; Herod. vii. 69; Müller, Hdb. d. Archäol. der Kunst, 811. G. M. MACKIE.

EN-HADDAH (1), Jos 19.A city of Issachar noticed with En-gannim and Remeth. It is perhaps the present village Kefr Adhan on the edge of the Dothan plain, W. of En-gannim. See SWP vol. ii. sheet viii. C. R. CONDER.

EN-HAKKORE (in ry spring of the partridge'; cf. 1 S 260, Jer 17).-The name of a fountain at Lehi (Jg 1519). The narrator (J (?)) of the story characteristically connects hakköre with the word yikra (he called') of v.18, and evidently interprets En-hakkōre as 'the spring of him that called.' The whole narrative is rather obscure, and the tr. in some instances doubtful, but probably the story is something to the following effect. After his exertions in slaughtering the Philistines, Samson was very thirsty, and, finding no water, he cried to J", who clave the maktesh ('mortar or 'hollow place') which is in Lehi, and from a cleft in one of its sides water flowed (so Moore). This certainly seems preferable to the interpretation represented by AV, which understands the water to have sprung from a hollow place in the jaw (lehi). There is much difference of opinion regarding the situation of 'En-hakkōre. In Jerome's time it was shown at Eleutheropolis; Conder identifies it with 'Ayun Kara, N. W. of Zorah; Van de Velde

ENJOIN. To enjoin is first to join together' (Lat. in-jungere), as Mt 196 Wyc. (1380),there. fore a man departe nat that thing that God enjoyngde, or knytte to gidre.' But it early came to mean to 'impose' something on some one. Generally it is a duty or penalty; but in Jot 3623 it is used in the rare sense of commanding or directing one's way, 'Who hath enjoyned him his way?' (729). The later and mod. sense of command' is found in Est 931, He 920 (enjoined unto you'; RV commanded to youward'), and Philem I might be much bold in Christ to enjoin thee.' J. HASTINGS.

ENLARGE, ENLARGEMENT.-To 'enlarge' is to 'cause to be large' that which is narrow or confined. It also signifies to make larger' that which may be considered large already, as Mt 235 they make broad their phylacteries, and enlarge the borders of their garments' (ueyaλúvw), but the prefix en- (Lat. in) has properly a strong causative force, as in 'enable,' 'enfeeble," "enrich." Hence arises the meaning of 'set at large,' 'liberate,' as in Sidney, Arcadia (1622), 329, 'Like a Lionesse lately enlarged.' This is undoubtedly the meaning of enlargement in its only occurrence Est 414 For if thou altogether holdest thy peace at this time, then shall there e. and deliverance arise to the Jews from another place' (m, AVm 'respiration,' RV relief'). Cf. Act 32, Henry VIII. c. 2, § 9 (1540), After his enlargement and commyng out of prison.' And that enlarge' is used in this sense in AV is evident, as Ps 41 thou hast enlarged me when I was in distress' (RV 'hast set me at large'); prob. also 2 S 2237 Ps 1838 thou hast enlarged my steps under me.' So when applied to the heart, Ps 119 (7), Is 605 (277), 2 Co 611 (λarúvw), the sense is first of all freedom, and then the joy that flows from it (cf. 2 Co 613 Tharuvw, and 10% peyaλúvw), the opp. being 'to be straitened,' as in La 120 (cf. Jer 419 I am pained at my very heart,' lit., as RVm the walls of my heart!'), and 2 Co 612. J. HASTINGS.

EN-MISHPAT (p), spring of judgment,' or decision' (by oracle), Gn 14-A name for Kadesh-probably Kadesh-barnea. See KADESH.

ENNATAN ('Evvaráv, AV Eunatan), 1 Es 844 (LXX).-See ELNATHAN.

ENOCH ()-1. The eldest son of Cain (Gn 417. 18). His father is said to have built a city and called it after his son's name. Its identity is quite uncertain (cf. Dillm. and Del. ad loc., also Budde, Urgesch. 120 ff.). 2. The son of Jared, and father of Methuselah, seventh in descent from Adam in the line of Seth. His life is described by the remarkable expression, Enoch walked with God' (Gn 524). Not less remarkable is the brief account given of his death. After 365 years he was not, for God took him.' This is under

stood by the writer to the Hebrews to mean, 'By faith Enoch was translated that he should not see death; and he was not found, because God translated him' (He 115). In Jewish tradition many fabulous legends gathered around Enoch. He was represented as the inventor of letters, arithmetic, and astronomy, and as the first author. A book containing his visions and prophecies was said to have been preserved by Noah in the ark, and handed down through successive generations. (See Ryle in Expos. Times, iii. (1892), 355, and Early Narratives of Genesis, p. 90 f.; and the next three articles.) R. M. BOYD.

ENOCH IN NT.-Enoch, the son of Jared (Gn 518.), is mentioned in three passages of the NT; traditional exegesis has found an allusion to him in a fourth.

1. In Lk 37 he has a place among the ancestors of our Lord.

2. In He 11' it is said that by faith Enoch was translated.' His faith is inferred (v.) from the LXX word einpéornoev (Gn 522. 24; this verb is used in translating the Heb. 'to walk with [before]' in Genesis ll.cc. 69 171 2440 4815, Ps 1149, Šir 4416, cf. Ps 258 3414). Nothing is added in He 115 to the record of Gen. 1.c. (LXX), except the explanatory phrase Toû un loev odvarov. With this exposition in the Alexandrian Epistle to the Hebrews it is interesting to compare the allegorical interpretation of Philo de Abr. §§ 3, 4. The name 'Evox is explained by him as meaning (ws av "Enves ElπOLEV) Kexapioμévos (i.e. is connected with 1). The μeráberus is explained as Tpòs TO BEXTLOV METABOλý; the ox nuplokero as signifying either that after repentance the old evil life is blotted out as though it had never been, or that the good man (ò dσTelos) vжоxwρeî кal μbνwσw dyana. Though in the original Hebrew of Sir 4416 Enoch is described as an example (lit. sign) of knowledge' (cf. σúveσw aŬTOû, Wis 4), yet in the Greek and Old Latin (Cod. Am. 'ut det gentibus pænitentiam'), as in Philo, he is represented as an example of repentance.' In Sir 4914 (åveλhμpon and Ts ys; cf. Cod. Am. in 4416 translatus est in paradiso") his translation is interpreted literally, Josephus (Ant. I. iii. 4) uses an ambiguous classical phrase, He went unto the Deity (dvexwpnσev #pds To Becov); hence neither is his death recorded.' For Jewish and Christian legends about Enoch, see the references in Schürer, HJP II. i. 342, II. iii. 70.

3. In Jude 14 the description Boouos drò 'Adáμ is taken from the Book of Enoch (608 933), and a passage from that book (11.9) is quoted as a warning actually uttered by the patriarch, dealing prophetically (pop. Kal ToÚTOS) with the false teachers of the apostolic age. The text of the passage in Enoch comes to us in three forms. (a) The Akhmîm fragment: 8ri čрxertaɩ odv roîs [sic] μvpidov αὐτοῦ καὶ τοῖς ἁγίοις αὐτοῦ ποιῆσαι κρίσιν κατὰ πάντων, καὶ ἀπολέσει πάντας τοὺς ἀσεβεῖς καὶ ἐλέγξει (MS λενξει) πᾶσαν σάρκα περὶ πάντων ἔργων τῆς ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ σκληρῶν ὧν ἐλάλησαν λόγων | καὶ περὶ πάντων ὧν κατελάλησαν κατ ̓ αὐτοῦ ἁμαρτωλοὶ doeßeis. (b) Ad Novatianum 16 (Hartel, Cyprian, iii. p. 67; Harnack, Texte u. Untersuch. xiii. 1, assigns the treatise to Sixtus II. of Rome, cf. Benson, Cyprian, p. 557 ff.): Sicut scriptum est: Ecce venit cum multis milibus nuntiorum suorum facere judicium de omnibus et perdere omnes impios et arguere omnem carnem de omnibus factis impiorum quæ fecerunt impie et de omnibus verbis impiis quæ de Deo locuti sunt peccatores. (c) The Ethiopic version (ed. Charles, p. 59): 'And lo! He comes with ten thousands of (His) holy ones to execute judgment upon them, and He will destroy the ungodly, and will convict all flesh

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of all that the sinners and ungodly have wrought and ungodly committed against Him.' It is clear that Jude quotes loosely and abbreviates, but it will be noticed that (1) in looú Jude agrees with Novat. Eth. against Gr.; (2) in exéygai he coincides with Novat. alone, as possibly (for the tense of venit is ambiguous) in 10e. On the importance of the citation in ad Novat. and its independence of Jude (contrast Westcott, Canon, p. 374), see Harnack, op. cit. p. 57, and especially Zahn, Gesch. des Neut. Kanons, ii. p. 797 ff. It may be added that Jude's quotation from Enoch was regarded (a) by Tertullian, De Cult. Fem. i. 3, as upholding Enoch; (8) by some referred to by Jerome, De Vir. Illust. 4, as condemning Jude.

4. A very common Patristic opinion, found as early as Tert. De Anima, 50; Hippol. De Antichr. 43 (cf. Bonwetsch, Texte u. Untersuch. xvi. 2, p. 48), identified 'the two witnesses' of Rev 11 with Enoch and Elijah (see the references in Speaker's Cominentary, p. 651). F. H. CHASE.

ENOCH, (ETHIOPIC) BOOK OF—

I. SHORT ACCOUNT OF THE BOOK.-In Gn 524 it is said of Enoch that he walked with God. This expression was taken in later times to mean that he enjoyed superhuman privileges, by means of which he received special revelations as to the origin of evil, the relations of men and angels in the past, their future destinies, and particularly the ultimate triumph of righteousness. It was not unnatural, therefore, that an apocalyptic literature began to circulate under his name in the centuries when such literature became current. In the Book of Enoch, translated from the Ethiopic, we have large fragments of such a literature proceeding from a variety of Pharisaic writers in Palestine, and in the Book of the Secrets of Enoch (see next art.), translated from the Slavonic, we have additional portions of this literature. The latter book was written for the most part by Hellenistic Jews in Egypt.

The Ethiopic Book of Enoch was written in the second and first centuries B.C. It was well known to the writers of NT, and to some extent influenced alike their thought and diction. Thus it is quoted as a genuine work of Enoch by Jude (14). Phrases, and at times entire clauses, belonging to it are reproduced in NT, but without acknowledgment of their source. Barnabas (Ep. iv. 3, xvi. 5) quotes it as Scripture. It was much used by the Jewish authors of the Book of the Secrets of E. and of the Book of Jubilees; in the Testaments of the XII Patriarchs its citations are treated as Scripture, and in the later apocalypses of Baruch and 4 Ezra there are many tokens of its influence. Thus during the 1st cent. of the Christian era it possessed, alike with Jew and Christian, the authority of a deuterocanonical book. In the 2nd cent. of our era it was rejected by the Jews, as were also many other Jewish Messianic writings that had been trd into Greek and well received in the Christian Church But with the earlier Fathers and apologists of Christianity it preserved its high position till about the close of the 3rd cent. Henceforth it gradually fell into discredit, and finally was banned by the chief teachers of the Church. Thus the book ceased to circulate in all but the Church of Abyssinia, where it was rediscovered in 1773 by Bruce. This traveller brought home two MSS of this book, and from one of these Lawrence made the first modern translation of Enoch in 1821.

II. ORIGINAL LANGUAGE.-Apocalyptic scholars * In the text of Jude there are some important variants, the chief being these: (1) in v.14 & cur.3 sah. arm. read in iden yin yyy (cf. Novat.); (2) in v.15 * nah. for . var árißü

read πᾶσαν ψυχήν.

that of the rest of the book, but is unique in apocalyptic literature.

As for the remaining chs. 1-36, 72-104, all critics but Ewald and Lipsius have regarded them as the work of one and the same author. But these scholars have differed much from each other on the determination of the different elements present in these chapters, and have failed to gain the suffrage of other scholars as to the justness of their views. In one respect they are undoubtedly right. These chapters are of a composite nature; the more closely they are examined, the more clearly they exhibit conflicting characteristics. When submitted to a searching criticism they fall naturally into four distinct parts, i.e. 1-36. 72-82, 83-90, 91-104, differing from each other in authorship, system of thought, and date.

For the grounds for these conclusions the reader must refer to Charles' Book of Enoch, pp. 65-56, 187-189, 220-221, 260-263. It will be sufficient here to give some of the reasons for differ. entiating 83-90 and 91-104, as an illustration of the method there pursued in the criticism of the earlier sections. (a) The Messianic kingdom in 91-104 is finite in duration, whereas in 83-90 it is eternal. (b) In the former the Messianic judgment takes place at the close of the Messianic kingdom, in the latter at its beginning. (c) In the former there is a resurrection of the righteous only, in the latter a resurrection of apostate Jews also. (d) In the former the building of the temple precedes the final judgment, in the latter it is subsequent to the final judgment. (e) In the former the scene of the Messianic kingdom is apparently heaven, in the latter a purified earth. Now, our conclusion as to the distinct authorship of these two sections on the grounds just given is strikingly confirmed when we observe the forcible dislocations that 91-104 have undergone at the hands of the final editor in order to adapt them to the chapters that precede. Former critics have remarked that 93 must originally have preceded 9112-17, because we have in 93 an account of the first seven weeks of the ten into which the world's history is divided, and in 9112-17 the account of the remaining three weeks. They failed, however, to observe that 921, Written by Enoch the scribe, this complete doctrine of wisdom,' etc., formed originally the real beginning of this section. Next, on 92 follows 911-10 as a natural sequel, where E. summons his children to receive his parting words. Then comes the short Apocalypse of ten weeks, 931-10 9112-17, while 9118. 19 form a natural transition to 94. This section underwent these derangements in the process of its incorporation into a larger work.

life of the righteous is apparently unending, in the former it is finite; in the latter the scene of the kingdom is the New Jerus. set up by God Himself, in the former it is Jerus. and the entire earth unchanged though purified. Finally, the picture in 83-90 is developed and spiritual, while that in 1-36 is naïve, primitive, and sensuous.

symbolized by the lambs that are born to the white sheep (906), The date assigned above is not difficult to fix. The Hasidim, are already an organized party in the Maccab. revolt. The lambs that become horned are the Maccab. family, and the great horn who is still warring while the author of the section is writing, is Judas the Maccabee (909), who died B.C. 161. Chs. 83-90 recount two visions, 83-84 deal with the first worldjudgment, 85-90 with the entire history of the world till the mainly in the calamities that befall Isr. from the exile onwards. final judgment. In the second vision the interest centres Why has Isr. become a byword among the nations, and the servant of one Gentile power after another? Is there no recompense for the righteous nation and the righteous individual? has indeed sinned, but the punishment immeasurably tran scends the guilt. But these undue severities, according to the author, have not come upon Isr. from God's hand, but from the seventy shepherds into whose care God committed Isr. (8959). These shepherds or angels have proved faithless to their trust, but not with impunity. An account has been taken of all their deeds and of all whom they have wickedly destroyed (8961-64). Moreover, when the outlook is darkest, a righteous league will be established in Isr. (906), and from a family belonging to it will come forth the deliverer, i.e. Judas Maccabæus (909-16). Every effort of the Gentiles to destroy him will prove vain, and God's intervention personally will be the signal for their destruction (9019). The wicked shepherds and fallen watchers will be cast into the abyss of tire (Tartarus), and the apostates into Gehenna (9020-25). Then God Himself will set up the New Jerus. (9028. 29), the dispersion will be brought back to Jerus., the righteous dead raised to take part in the kingdom, and the surviving Gentiles will be converted and serve Isr. (9030). Finally, the Messiah will appear amongst them (9037), and His kingdom will endure for ever. It should be observed that we have here the earliest appearance of the Messiah in non-canonical literature.

Part III., consisting of 91-104, was written between B.O. 134-95. The clearly defined opposition between the righteous and their Sadducean opponents which appears so frequently in this section cannot have been earlier than the breach between John Hyrcanus and the Pharisees, hence not earlier than B.C. 134, and not subsequent to B.C. 95; for it is not reasonable to suppose that the savage cruelties that won for Jannæus the title slayer of the pious' could have been referred to only once, and that incidentally, in the general terms of 10315. On the derangements which this section has sustained at the hands of the final editor we have already touched above.

The internal difference that subsists between this section and Part II. is very remarkable. As we pass from 83-90 to 91-104 we feel we are entering into a world of new conceptions. In all previous apocalyptic writings the resur. and the final judg

Part I., consisting of chs. 1-86 (for the Noachic interpolations see above), was written at latest B.C. 170, and mainly from the prophetic standpoint of such chs. as Is 65-66. This is, undoubtedly, the oldest part of the book, being anterior to 72-82. 83-90. 91-104, as it is used by the writers of these sections. As 83-90 was written not later than B.C. 161, 1-36 must be some years earlier; and as there is no allusion to the massacres of Antiochus Epiphanes, the above date (170) is the latest reasonable limit for its composition. This book, i.e. 1-36, is the oldest piece of Jewish literature that teaches the general resurrection of Israel, that describes Sheol according to the conception that prevails in NT as opposed to that of OT, and that represents Gehenna as a final place of punishment. The problem of the author is to justify the ways of God to men. The righteous will not always suffer (11). Sin is the cause of this suffering, and the sin of man is due, not to Adam, but to the lust of the angels the watchers (98. 9. 10 108). Hence the watchers, their companions, and their children will be destroyed (104-10. 12), and their destruction will form the prelude to the first world. judgment, of which the Deluge will form the completion (101-3). But sin still prevails after the Deluge, through the influence of the evil spirits that go forth from the slaughtered children of the watchers and the daughters of men (161). These act with impunity till the final judgment. In the meantime, charter finds its recompense, in some measure, immediately after death (22). In the last judgment the watchers, the demons, and all classes of Isr., with one exception, will receive their Enal award (19 2218). This judgment is preceded by a general resur. of Israel (22). The wicked are cast into Gehenna (272), the earth is cleansed from sin (1020-22), the Mess. kingdom is established with Jerus. as its centre (255), and God abides with men (253). The Gentiles become righteous and worship God (1021). The righteous eat of the tree of life (254-6), and thereby enjoy patriarchal lives (59). As to what befalls the righteous after the second death, there is no hint in this fragmentary section.

Part II., consisting of 83-90, was written between B.C. 166-161 by a Hasid in support of the Maccab. movement, and mainly from the same standpoint as Daniel. On a variety of grounds we are obliged to discriminate this section from the preceding. It will be enough to mention that, whereas there is a Messiah In the latter, there is none in the former; in the latter the

and not till then, in fact, do the righteous enter on their reward. But the Mess. kingdom to which this writer looks forward is only of temporary duration (9112-15). In this kingdom no place is found for a Messiah; the righteous, with God's help, vindicate their just cause and destroy their oppressors. On the close of this kingdom follow the final judgment and the risen spiritual life of blessedness in a new heaven (9110 923). From such a view of the future it is obvious that, for the writer, the centre of interest has passed from the material world to the spiritual, and the Mess. kingdom is no longer the goal of the hopes of the righteous. Their faith finds its satisfaction only in a blessed immortality in heaven itself. The righteous, it is true, who are living on the advent of the Mess. kingdom will indeed be recompensed with all good things, but the departed righteous will not rise thereto, but to the everlasting spiritual life which will follow the final judgment. This blessed immortality after the final judgment is an immortality of the soul only (1033. 4), a view that is implied also in the later books, the Ps-Sol and the Book of Jubilees. As for the wicked, they shall descend into the Sheol of darkness and flame, and abide there everlastingly (983. 10 1047. 8). In this section Sheol appears as hell, possibly for the first time in literature (1037).

Part IV. The Similitudes, consisting of 37-70, were written between B.C. 94-79 or B.C. 70-64. With some of the character. istics which distinguish these chapters from the rest of the book we have already dealt above. We are here concerned mainly with the determination of the date. The kings and the mighty,' so often denounced in the Similitudes, are the later Maccab. princes and their Sadducean supporters; for the blood of the righteous was not shed, as the writer complains, before B.C. 95:-the later Maccab. princes and not the Herods; for the Sadducees were not allies of the latter, and Rome was not as yet known to the writer as one of the great worldpowers. This last fact necessitates an earlier date than B.O. 64, when Rome interposed authoritatively in the affairs of Judæa. If the reader will turn to the list of Noachic interpolations he will find that many of them are to be found in this section. These have, as a rule, been drawn from an uiready existing Apoc. of Noah and adapted by their editor to their adjoining contexts in Enoch. This he does by borrowing characteristic terms, such as 'Lord of Spirits,' 'Head of Days,' 'Son of Man, to which, either through ignorance or of set intention, he gener ally gives a new connotation.

In his attempt to solve the problem of the suffering of the