Ahaz (761-745 B.C.E.), it was wrested from Judah by the Syrians and was reoccupied by the Edomites, thereafter never returning to the Judeans. (2 Ki. 16:6) The Masoretic text here reads “Syrians” or “Arameans” (from the Hebrew ʼaroh·mimʹ) instead of “Edomites” (ʼadhoh·mimʹ). Most current authorities, however, accept the latter reading, in the margin, believing that a scribal error confused the Hebrew letter daʹleth (ד) with the similar-shaped letter rehsh (ר).

Essentially an oasis, Elath was a stopping point on the caravan route leading from south Arabia to Egypt, Canaan or Damascus. Along with Ezion-geber, it was also located at the gateway for the “ships of Tarshish” that plied the waters to and from Arabia, East Africa and possibly India. (1 Ki. 10:22; 9:26, 27) Aramaic writings, such as wine receipts from the period of the Persian Empire, have been found in the area, also remnants of high-quality pottery of Grecian style, perhaps intended for transshipment to Arabia.

Some scholars suggest that El-paran mentioned at Genesis 14:6 is another name for Elath. This view is based primarily on the somewhat similar meaning of the names, El-paran meaning “big tree of Paran.” The Scriptural indications as to El-paran’s location are not sufficient, however, to make a conclusive identification.

EL-BERITH

See BAAL-BERITH.

EL-BETHEL

(El-bethʹel) [the God of Bethel].

The name given by Jacob to the spot where he erected an altar in obedience to God’s command. (Gen. 35:1, 7) Certain scholars consider “The God of Bethel” to be an unlikely name for a location, and note that the translators of the Septuagint, Vulgate, Peshitta and Arabic versions omitted the initial “El” from the name. However, it should be remembered that the area around Bethel was full of meaning for Jacob. It was in this area some twenty years earlier that God revealed himself to Jacob in a dream, promising to protect him. At that time the patriarch was moved to respond, “Truly Jehovah is in this place.” (Gen. 28:10-22) Since this was the case, when later naming the altar site, Jacob was saying in effect, ‘God is in Bethel.’—Compare Genesis 33:20.

ELDAAH

(El·daʹah) [possibly, God has called].

A son of Midian the fourth-named son of Abraham by Keturah.—Gen. 25:1, 2, 4; 1 Chron. 1:33.

ELDAD

(Elʹdad) [God has loved].

One of the seventy older men selected by Moses to assist him in carrying the load of the people. Because of murmuring on the part of the mixed crowd and also the Israelites about the manna and not having meat to eat, Moses voiced the feeling that the load was too heavy for him alone. Therefore Jehovah directed Moses to gather seventy older men and take them to the tent of meeting. Two of these older men, Eldad and Medad, however, did not go to the tent of meeting but, undoubtedly for a valid reason, remained in the camp. Jehovah then proceeded to take some of the spirit that was upon Moses and put it upon the older men; these, in turn, began to prophesy. The spirit also settled down upon Eldad and Medad and they began to act as prophets in the camp. This was reported to Moses, and when Joshua, feeling jealous for Moses, requested that he restrain them, Moses replied: “No, I wish that all of Jehovah’s people were prophets, because Jehovah would put his spirit upon them!”—Num. 11:13-29.

ELEAD

(Eʹle·ad) [God has testified].

Likely, son of Ephraim who was killed along with his brother Ezer by the men of Gath “because they came down to take their livestock.”—1 Chron. 7:20, 21; see EPHRAIM No. 1.

ELEADAH

(E·le·aʹdah) [God has adorned].

One of Ephraim’s descendants.—1 Chron. 7:20.

ELEALEH

(E·le·aʹleh).

A site regularly mentioned with Heshbon and located in the pastoral country E of the Jordan. The tribe of Reuben “built” (or rebuilt) the city soon after its conquest. (Num. 32:3-5, 37) Centuries later when it was under Moab’s control, Isaiah and Jeremiah prophesied that Elealeh was due to “cry out” at that nation’s collapse. (Isa. 15:4; 16:9; Jer. 48:34) It is usually thought to be located on a hill at el-ʽAl, a little less than two miles (3.2 kilometers) NE of Heshbon.

ELEASAH

(El·e·aʹsah) [God has made].

1. Son of Helez and father of Sismai, a descendant of Judah through Jerahmeel. Jarha, an Egyptian slave who married his master Sheshan’s daughter, was one of the forefathers of Eleasah.—1 Chron. 2:33, 34, 39, 40.

2. A descendant of Jonathan the son of King Saul.—1 Chron. 8:33-37; 9:39-43.

3. A priest of “the sons of Pashhur” among those heeding Ezra’s exhortation to dismiss their foreign wives.—Ezra 2:36, 38; 10:22, 44.

ELEAZAR

(E·le·aʹzar) [God has helped].

1. The third-named son of High Priest Aaron by his wife Elisheba. Eleazar was of the family of Kohath the son of Levi. (Ex. 6:16, 18, 20, 23; Num. 3:2) Aaron and his sons, Nadab, Abihu, Eleazar and Ithamar, constituted the priesthood of Israel at the time of its installation by Moses.—Lev. chap. 8.

In the second year after leaving Egypt, when the tabernacle had been set up, Eleazar is mentioned as being chief of the Levites. (Num. 1:1; 3:32) He must have been at least thirty years of age at the time, inasmuch as he was performing priestly duties.—Num. 4:3.

Eleazar was one of those above twenty years of age who had left Egypt and who also entered the Promised Land. Being of the tribe of Levi, he was not included in God’s condemnation expressed against the other twelve tribes, that none of them from twenty years old upward would enter the Promised Land, with the exception of Joshua and Caleb. Levi had no representative among the twelve spies, ten of whom brought back bad reports, and the Levites apparently were not included in the faithless, rebellious murmuring against Jehovah.—Num. 13:4-16; 14:26-30.

Shortly after the dedication of the tabernacle and the consecration of Aaron and his sons for the priesthood (Lev. chap. 8), Nadab and Abihu offered up illegitimate fire to Jehovah and were killed by fire proceeding from Jehovah. (Lev. 10:1, 2; Num. 3:2-4) Aaron, with his two faithful sons Eleazar and Ithamar, continued to carry on the priesthood. With the division of duties in the care of the sanctuary, Eleazar had oversight of the tabernacle with its utensils, constant grain offering, oil and incense. (Num. 4:16) At Jehovah’s command Eleazar took up the copper fire holders that Korah and the others associated with him (none of whom were priests) had used to offer up incense to Jehovah in a desire to take over priestly duties. These were made into thin metal plates with which the altar was overlaid. (Num. 16:37-40; Heb. 9:13) Eleazar officiated at the sin offering of the red heifer that provided the ashes for cleansing from certain uncleannesses.—Num. 19:2, 3.

After the Israelites went to war to punish the Midianites for the affair of Peor, Eleazar was on hand to aid in dividing the spoils taken from the Midianites and to declare God’s statute regarding the things taken.—Num. 31:6, 21-41.

Phinehas, Eleazar’s son by one of the daughters of Putiel, for zealous action in behalf of pure worship at the time Israel sinned in connection with the Baal of Peor, was rewarded by Jehovah with a covenant of peace. This may be considered as added to the covenant for the priesthood Jehovah had made with the tribe of Levi.—Num. 25:1-13; Ex. 6:25.