Enrolment or c'nroypa(p)) (Luke ii, 1, "taxing"). See Census.
Ens is " either ens i-eah or ens rationis. Ens rationis is that which has no existence but in the idea which the mind forms of it, as a golden mountain. Ens reale, in philosophical language, is taken late et slricte, and is distinguished as ens potentiale, or that which may exist, and em actuale, or that which does exist. It is some- times taken as the concrete of essentia., and signifies what has essence and may exist — as a rose in winter ; sometimes as the participle oiesse, and it then signifies what actually exists. Ens without intellect is res a thing."— Fleming, l'oc«5;«/a;'?/ of Philosophy., s. v.
Ensaniple. See Example.
En-she'mesh (Heb. Eyn-She'mesh (w"'C"43"1'^", fountain o/" the sun; Sept. ?/ 7r7;y)) yXiov and tti]-/)} 'Sc'ifiig ; Vulgate, Ensemes, id est, Eons Soils'), a spring which formed one of the landmarks on the north boundary of Judah (Josh, xv, 7) and the south bound- ary of Benjamin (xviii, 17). From these notices it ap- pears to have been between the "ascent of Adummim" — the road leading up from the Jordan vallej' south of the wady Kelt — and the spring of En-rogel,fn the val- lej' of Kedron. It was therefore east of Jerusalem and of the Mount of Olives. The only spring at pres- ent answering to this position is the Ain-Haud or Ain- Chot—ihn " Well of the Apostles"— about a mile below Bethany, the traveller's first halting-place on the road to Jericho (Toblcr, Topng. von Jerus. ii, 400). The as- pect of this spring is such that the rays of the sun are on it the whole (\aj. This is not inappropriate in a fountain dedicated to that luminary. — Smith s. v. Dr. llobinson tliinks that En-shemesh must have been either this spring or the fountain near St. Saba {Re- searches, i, 498).
Ensign is the rendering in the Auth. Vers, for two Hebrew words: fiiX, oth (the flag of a single tribe. Num. ii, 2), a sign or token, as elsewhere rendered •
65, nes (a lofty signal, e. g. a "pole," Num. xxi, G, 9), a ship's standard ov flag ("sail," Isa. xxxiii, 23; Ezek. xxvii, 7), a beacon or sif/nal on a hill, chiefly on the irruption of an enemy, in order to point out to the people a place of rendezvous. There is a third and more emphatic word relating to the subject, namely, bj^, de'gel (from bS'n, to cover), which, however, is in- variably rendered "standard" (except Cant, ii, ^'ban- ner"). The distinction between these three Hebrew terms is sufficiently marked by their respective uses : Nes is a signal; Degel, a military standai-d for a large division of an armv ; and Oth, the same for a small one. Neither of them, however, expresses the idea which "standard" convej's to our minds, viz. a flag; the standards in use among the Hebrews proba- bly resembled those of the Egyptians and Assj'rians — a figure or device of some kind elevated on a pole. See Banner.
1. The notices of the nes or " ensign" are most fre- quent ; it consisted of some well-understood signal which was exhibited on the top of a pole from a bare mountain top (Isa. xiii, 2; xviii, 3) — the very emblem of conspicuous isolation (Isa. xxx, 17). Around it the inhabitants mustered, whether for the purpose of meeting an enemy (Isa. v, 2C; xviii, 3; xxxi, 9), which was sometimes notified by the blast of a trum- pet (Jer. iv, 21 ; Ii, 27) ; or as a token of rescue (Psa. Ix, 4; Isa. xi, 10; Jer. iv, C) ; or for a public procla- mation (Jer. 1, 2) ; or simply as a gathering point (Isa. xlix, 22 ; Ixii, 10). "What the nature of the signal was we have no means of stating; it has been infer- red from Isa. xxxiii, 23, and Ezek. xxvii, 7, that it was a flag : we do not observe a flag depicted either in Egyptian or Assyrian representations of vessels (Wilkinson, iii, 211 ; Bonomi, p. 166, 167) ; but, in lieu of a flag, certain devices, such as the phoenix, flowers, etc., were embroidered on the sail, whence it appaais that the device itself, and perhaps also the sail l)ear- ing the device, was the nes or "ensign." It may have sometimes been the name of a leader, as implied in the title which Moses gave to his altar, " Jehovah- nissi" (Exod. xvii, 15). It may also have been, as Michaelis (Suppl. p. 1648) suggests, a blazing torch. The important point, however, to be observed is, that the nes was an occasional signal, and not a military standard, and that elevation and conspicitiii/ are implied in the use of the term : hence it is appropriately ap- plied to the "pole" on which the brazen serpent hung (Num. xxi, 8), which was indeed an "ensign" of deliv- erance to the pious Israelite ; and again to the censers of Korah and his company-, which became a "sign" or beacon of warning to Israel (Num. xvi, 38). See Signal.
2. The term degel is used to describe the standards which were given to each of the four divisions of the Israelitish army at the time of the Exodus (Num. i, 52 ; ii, 2 sq. ; x, 14 sq.). Some doubt indeed exists as to its meaning in these passages, the Sept. and Vulgate regarding it not as the standard itself, but as a certain military division annexed to a standard, just as a vex- illnm is sometimes used for a bod}' of soldiers (Tacitus, Hist, i, 70 ; Livy, viii, 8). The sense of compact and martial array does certainly seem to lurk in the word ; for in Cant, vi, 4, 10, the brilliant glances of the bride's eyes are compared to the destructive advance of a well- arrayed host, and a similar comparison is employed in reference to the bridegroom (Cant, v, 10) ; but, on the other hand, in Cant, ii, 4, no other sense than that of a "banner" will suit, and we tlierefore think the rendering in the A. V. correct. No reliance can be placed on the term in Psa. xx, 5, as both the sense and the text are matters of doubt (see Olshausen and Hengstenlierg, in loc). A standard implies, of course, a standard-bearer ; but the supposed notice to that of- ficer in Isa. X, 18, is incorrect, the words meaning rather "as a sick man pincth away;" in a somewhat