ENOCH (CITY)
EX-ROGEL
711
^^I. Value of the Book rx f.i.ucidatijtg cox-
TF.MI'ORARY AND SUllSEliUENT THOUGHT. — Fresh evidence on the following beliefs is contributed by this book. i. The millennium. — This Jewish con- ception is first found in 32--33°. From this its oriirin is clear. The account in Gn of the first week of creation came in pre-Christian times to be regarded, not only as a historj- of the past, but as a forecast of the future history of the world so created. Thus, as the world was created in six days, its his- tory was to last 6000 ; for 1000 years wifli God are as one day ( Ps 90\ Jub. 4», 2 P 3») ; and as God rested on the seventh day, so at the close of 6000 years there shoulil be a rest of 1000 years, i.e. the mil- lennium. Thereupon followed tlie future world of eternal bliss, designated as the eighth eternal day. ii. The seven heavens. — The detailed account of the seven heavens in this book has served to explain diflioulties in OT conceptions of the heavens, and has shown beyond the reach of controversy that the sevenfold division of the heavens was accepted by St. Paul and the author of Hebrews, and probably in Rev. From this book, further, it is clear that a feature impossible in modem conceptions of heaven shows itself from time to time in pre-Christian and also in early Cliristian conceptions, i.e. the belief in the presence of evil, or in the possibility of its appearance in the heavens. For a discussion of this question the reader should consult Expository Times (art. ' The Seven Heavens '), Nov. and Dec. 1895, and Charles, The Book of the Secrets of Enoch, pp. xxx-xlvii.
R. H. ChaelES. ENOCH (City).— See ENOCH 1 (p. 704'').
ENOS (so RV in Lk Z^), the same as EhosB (3■•;^<), the name of the son of Seth (Gn 4*). He was the father of Kenan ; and the length of his life is stated as fiOo years (Gn 5"). It is said in connexion with the mention of his birth, ' then began men to call upon the name of J"' (4^). ' Enosh ' denotes ' man in his frailty and weak- nesis.' The fact of prayer being made to J" first when Enosh was bom, perhaps indicates allegori- c.illy the belief that men were then first driven by sickness, and by a sense of frailty and dependence, to crv for help to the invisible Creator. The LXX, whicli translates the second clauseof 4" oJtos fj\n<r€v i-KiKoXtiaeai K.T.X., a.s.«ociates Enosh himself with this step in the spiritual life of the human race (cf. parallels 4^ and 10*). Tl-.e advance thus made by the generation of Enosh the son of Seth is evidentl}' intended to stand as the counterpart to the advance in another aspect of life represented by Enoch — the parallel generation in the line of Cain (4"). It has been suggested that this men- tion of Enosh and of the first recourse to prayer to J" must have been derived from a source of J tradition distinct from that which records the sacrifices of Cain and Abel, inasmuch aa sacrifice would imply supplication to the Deity.
H. E. RyLK.
EN-RIMMON (Jtel pa 'spring of [the] pome- granate').— One of the settlements of Judahites after the return from the Exile, Neh 11*. In Jos iri*-' amongst the towns assigned to Judah we find ' Ain and Rimmon,' and in 19' (cf. 1 Ch 4") amongst those assigned to Simon are 'Ain, Rim- mon.' In all these instances there can be little doubt that we ought to read neither itoi] pv nor py py^, but ib-i pv (En-rimmon). This reading is accepted by Uennctt and Kittel in Joshua and Chronicles in Uaupt's OT. En-riramon is probably to be identified with tliemoderuUmjn-er-Jiumdmin, about 9 miles N. of Beersheba.
LlT«aiTO»l.— Ij»(r»rde, Onom. 120, 2,16 ; Robinson, BRP lU. tSS : Tu da Vtlda, Memoir, 344 ; PSf Mem. UL 892, SW).
J. A. Sklbik.
EN-ROGEL (SjT py ' spring of the fuller '), a spring in the immediate vicinity of Jerus., on the bound- arj' between Judah and Benjamin (Jos 15' IS'*). Owing to its position close to but yet out of view of the city, Jonathan and Ahlmaaz, the sons cf the priests, were stationed there during the rebellion of Absalom, in order that they might secretly receive and carry news from Hushai in Jerus. to David in his camp by the Jordan (2 S 17"). At a later period of history it was the scene of a great feast given by Adonijah, the eldest son of David, presumably with a view to forcibly seizing the crown (1 K 1" by the stone of Zoheleth, which is beside E.'). Jos. {Ant. \ai. xiv. 4) describes it as being ' without the city, in the royal gardens'; and again (Ant. EX. x. 4) speaks of a place called Eroge (clearly, as Mr. Grove has pointed out, a mistake for En-rogel), at which the earthquake consequent on the sacrilegious act of Uzzian dislodged a portion of the eastern hill, 'so as to obstruct the roads and the royal gardens.' Modem authorities are somewhat divided as to the exact site of the spring ; but the bulk of the evidence is certainly in favour of the identification of E. with 'the Fountain of the Virgin.' This spring, now called 'Ain Umm ed-Deraj = ' the siiring of the steps,' lies in the Kidron valley, close to the village of Siloam, and is, in fact, the source from which the Upper Pool of Siloam derives its supply of water ; the latter flows through a rock-newn tunnel ' dating from the time of the Kings' (Sir C. Wilson). The latter autho- rity further considers that originally this supply of water was carried as far as the Lower Pool (Hirket el-Hamra), and that it was stored there for irrigat- ing the king's gardens. The arguments brought forward in support of this identification are, briefly, as follows:^!) The 'Fountain of the Virgin ' is the only real spring near to Jerusalem.