the wise counsel: “When your enemy falls, do not rejoice; and when he is caused to stumble, may your heart not be joyful.” (Prov. 24:17) Under the Law, in instances where there might be a question as to whether a manslaying was deliberate or accidental, the factors of previous enmity or hatred, or striking a man with enmity, weighed heavily against the accused.—Num. 35:20-25.

There are many “enemies” to be overcome by the Christian during his life course, aside from literal personal opposition. There is grave danger in capitulating to these “enemies,” for, if submitted to, they will bring one into the position of an enemy of God. Says the apostle: “The minding of the flesh means enmity with God, for it is not under subjection to the law of God, nor, in fact, can it be.” (Rom. 8:7; Gal. 5:17) The Scriptures describe a conflict that goes on within the Christian due to two inimical forces: (1) the “law of God,” which Paul spoke of as the law now governing his mind, and also as the “law of that spirit which gives life in union with Christ Jesus,” and (2) “sin’s law that is in [one’s] members,” or the “law of sin and of death.” (Rom. 7:22-25; 8:2) The apostle Peter, in similar vein, admonishes Christians to “keep abstaining from fleshly desires, which are the very ones that carry on a conflict against the soul.” (1 Pet. 2:11) James the half brother of Jesus concurs, speaking of “cravings for sensual pleasure that carry on a conflict in your members.” (Jas. 4:1) One must recognize these things as enemies in order to stand firm against them.

ENGAGEMENT

Among the Hebrews the marriage engagement and the negotiations involved usually depended on the parents of the couple, particularly the father. (Gen. 24:1-4; 38:6; 21:21) The young man’s wishes in the matter were often considered, and in the case of widows or of girls inheriting the ancestral property because of their father’s dying without sons, they could become wives to whomever it was fit in their eyes, as long as they married within their tribe. (Judg. 14:2; Num. 36:6) In the case of Isaac, it was really Jehovah who selected his bride. (Gen. 24:50, 51) The selection of the bride and the proposal, usually by the parents or father of the groom, was followed by the espousal or betrothal. This was a formal proceeding, handled by the parents on the part of the bride and often by a friend or legal representative on the part of the bridegroom.—Gen. 24:1-4; John 3:29.

A prominent feature of the engagement was the moʹhar, the bride price or dowry. This term moʹhar occurs three times in the Bible. (Gen. 34:12; Ex. 22:16, 17; 1 Sam. 18:25) The bride price was usually paid to the parents. In Rebekah’s case, Abraham’s servant gave “choice things” to her mother and to her brother Laban, who took the leading part in making the arrangements. (Gen. 24:53) The moʹhar could also be in the form of service. (Gen. 29:15-30; Josh. 15:16) Exodus 22:16, 17 shows that the moʹhar was paid to the father of a seduced girl as indemnity for the offense committed, even if the father refused to give her in marriage. The bride was occasionally given a present by her father as a “parting gift,” and sometimes the bride was presented with gifts at betrothal, as in the case of Rebekah.—1 Ki. 9:16; Josh. 15:17-19; Gen. 24:53.

The Hebrews viewed an engaged couple as bound and as if already married, though cohabitation did not take place until the formalities of the wedding were completed.—Gen. 19:8, 14; Judg. 14:15, 16, 20.

Among the Jews the engagement was regarded as so binding that if the marriage should not take place due to a change of mind on the part of the bridegroom or for some justifiable reason, the young woman could not be married to another until she was freed by due process of law, that is, by a bill of divorce. (Matt. 1:19) If the engaged girl committed fornication during the time of her engagement to her bridegroom, she was judged an adulteress and sentenced to death. (Deut. 22:23-26) Even if a man had relations with a slave girl designated for another man but not yet redeemed or freed, both parties were guilty and were punished. However, they were not to be put to death because she was not set free. (Lev. 19:20-22) The engaged man was exempt from military duty.—Deut. 20:7.

With respect to the age of engagement, no restrictions are pronounced in the Bible. In Middle Eastern lands today marriage often takes place after the bride reaches the age of sixteen and occasionally when she is younger. Talmudists forbade marriage in the case of a male who was under thirteen years and one day, and in the case of a female who was under twelve years and one day.

There generally was not a prolonged interval of years between engagement and marriage, although there could be times when an interval was needed so that the groom might pay the stipulated price or render the desired service. In the case of Jacob, the period of engagement was seven years, during which he served for Rachel but was given Leah. Then he waited one week longer before receiving Rachel, although he continued to serve Laban seven years more for her.—Gen. 29:20-28.

The Christian should consider his word of promise as binding, and in the case of a marriage engagement he should follow the principle expressed by Jesus: “Just let your word Yes mean Yes, your No, No; for what is in excess of these is from the wicked one” (Matt. 5:37), and by James: “But let your Yes mean Yes, and your No, No, so that you do not fall under judgment.”—Jas. 5:12.

THE BRIDE OF CHRIST

Jesus Christ is espoused to a bride, the Christian congregation, which is his body. (Eph. 1:22, 23) At Pentecost, 33 C.E., the first members of the Bride received the holy spirit with its miraculous gift of tongues. This was similar to gifts of betrothal, constituting for Christ’s spiritual Bride “a token in advance of our inheritance, for the purpose of releasing by a ransom God’s own possession, to his glorious praise.” (Eph. 1:13, 14) The apostle Paul spoke of those whom he had introduced to the truth about Christ and who had become Christians as promised in marriage, and exhorted them to maintain cleanness as a chaste virgin to the Christ. (2 Cor. 11:2, 3) Those engaged or promised to the Christ are, while on earth, considered as being engaged and invited to the evening meal of the Lamb’s marriage.—Rev. 19:9.

En-gannim

(En-ganʹnim) [fountain of gardens, or garden spring].

1. A Judean city in the Shephelah or lowlands mentioned in the same group as Adullam at Joshua 15:33-35. Its site is possibly at modern ʽAin Fatir, E of Beit el-Jemal and about one mile (1.6 kilometers) NW of Zanoah. There two fountains are to be found, one in the city and one in the valley. Umm Jina, which lies SW of Beth-shemesh has been suggested by some as the site, but it is less probable, as no fountain is found there.

2. A city located in the tribe of Issachar’s inheritance. (Josh. 19:17, 21) It may be the city that Josephus called Ginaea. Today it is identified with Jenin, a village on the S edge of the valley plain of Megiddo, or Esdraelon, lying ten miles (16 kilometers) SE of Megiddo and five miles (8 kilometers) NE of Dothan, on the main road from Jerusalem to Nazareth. Jenin is surrounded by orchards and gardens and has a spring, which characteristics would harmonize with the meaning of the name En-gannim.

En-gannim, with its pasture ground, was allotted to the sons of Gershon as a Levitical city. (Josh. 21:27-29) In 1 Chronicles 6:73 it is evidently called Anem.