Megiddo and the torrent valley of Kishon, where Sisera’s forces were miraculously disrupted. (Josh. 17:11; Judg. 5:19) So, some feature of the battle evidently extended as far as En-dor, and the psalmist, well acquainted with the historical and geographical details, could speak of En-dor as the place where many of the fleeing Canaanites were annihilated.—Ps. 83:10.
(En-egʹla·im) [spring of two calves].
In a symbolic vision given to Ezekiel the salt-laden waters of the Dead Sea were to be “healed” and fishers were to stand on its shores from En-gedi up to En-eglaim. (Ezek. 47:8-10) The name itself indicates a place by a spring. Some identify En-eglaim with ʽAin Hajlah. This site, however, is not on, but about three and a half miles (5.6 kilometers) N of the Dead Sea. For this reason, most scholars today prefer to connect En-eglaim with ʽAin Feshka, near the NW end of the Dead Sea. ʽAin Feshka and, some eighteen miles (29 kilometers) to the S, ʽAin Jidi (which perpetuates the name of En-gedi) constitute the two major oases on the Dead Sea’s western shore.
The first record of enmity in the universe is the action of the “serpent,” later identified in the Bible as Satan the Devil (Rev. 12:9), when he approached Eve with a challenge as to God’s truthfulness. (Gen. 3:4, 5) Jesus Christ described this spirit creature as a manslayer, also as “a liar and the father of the lie.”—John 8:44; see SATAN.
ENEMIES OF GOD
Since that time Satan has been the chief enemy of God. (Matt. 13:25, 39) He has exercised influence over mankind, and they have yielded to that influence, so “the whole world is lying in the power of the wicked one.” (1 John 5:19) This world is therefore the enemy of God. (Jas. 4:4) Yet God has been long-suffering with his enemies, and merciful to those from among them who desired to serve Him. He has provided a means of reconciliation for such ones through the sacrifice of Jesus Christ. (Rom. 5:10; Col. 1:21, 22) He has constituted those who are in union with Christ “ambassadors” to a hostile world, with the ministry of reconciliation.—2 Cor. 5:18-21.
On the other hand, there are many who become God’s hard-set enemies, including Satan and the wicked demons, who gather the nations in opposition to God (Rev. 16:13-16), the apostate “man of lawlessness,” who sets himself in opposition to God (2 Thess. 2:3, 4), “Babylon the Great,” whose “sins have massed together clear up to heaven” (Rev. 17:5; 18:5), the “wild beast” out of the sea, which gets its power and authority from Satan the dragon (Rev. 13:1, 2, 6), the two-horned “wild beast,” which promotes worship of that sea “beast” (Rev. 13:11, 12), the “scarlet-colored wild beast” that is “full of blasphemous names” (Rev. 17:3), along with their supporters. (Rev. 19:17-21) These God will destroy.—Deut. 32:41; Isa. 59:18; Rev. 20:10.
ENEMIES OF CHRIST
The enemies of God are also the enemies of Christ. (John 8:42-47; Matt. 10:40) When on earth Jesus Christ suffered much at the hands of the enemies of God. Nevertheless, he did not repay them in kind; he did not seek to work injury to them. (1 Pet. 2:21-23) He even healed one of the crowd that came out with clubs and swords to seize him.—Luke 22:49-51; John 18:10, 11.
However, after his resurrection he “sat down at the right hand of God, from then on awaiting until his enemies should be placed as a stool for his feet.” (Heb. 10:12, 13; Luke 20:41-43) This prophecy was recorded at Psalm 110, stating Jehovah’s command to his Son: “Go subduing in the midst of your enemies.” (Vs. 2) These enemies of Jehovah and his “anointed one” are shown to be composed of “nations,” “national groups,” “kings of the earth” and ‘high officials.’ (Ps. 2:1-9) At Revelation 19:11-21 the one called “Faithful and True,” “The Word of God” and “King of kings and Lord of lords” is described as going against his enemies, leading the armies of heaven. His enemies are here described as “the wild beast and the kings of the earth and their armies,” and the “false prophet,” all of whom Christ annihilates.
ENEMIES OF MANKIND
Those who are enemies of God are at the same time enemies of mankind because they fight against man’s reconciliation with God and God’s purposes toward the human family. They oppose the proclamation of the truth and are therefore against the interests of all men, just as were those who persecuted the early Christians.—1 Thess. 2:15.
Additionally, due to the entry of sin into the world through Adam, death spread to all men, and it has been, as the Bible calls it, mankind’s “enemy.” (1 Cor. 15:26; Rom. 5:12) Through fear of death men have been in slavery. (Heb. 2:15) Death cannot be overcome by man’s efforts. (Ps. 89:48) Only Jehovah God through Jesus Christ will do away with this enemy of man, after Christ has put down all government and authority and power that oppose God.—1 Cor. 15:24-26; Isa. 25:8.
THE CHRISTIAN’S FIGHT
The apostle Paul described the warfare of the Christian, saying: “We have a fight, not against blood and flesh, but against the governments, against the authorities, against the world rulers of this darkness, against the wicked spirit forces in the heavenly places.” (Eph. 6:12; compare 2 Corinthians 10:4.) Therefore the Christian’s fight is not against men. It is against wicked spirits who try to turn them away from God. Conversely, Jesus Christ explained to his followers, the world would hate and even kill them (Matt. 10:22; 24:9; John 16:2) and that in some cases a man’s enemies would be those of his own household.—Matt. 10:36.
What is to be the Christian’s attitude toward fellow humans who make themselves his enemies? Jesus counseled: “Continue to love your enemies, to do good to those hating you.” (Luke 6:27, 28) He explained: “You heard that it was said [not in the Bible, but in tradition], ‘You must love your neighbor and hate your enemy.’ However, I say to you: Continue to love your enemies and to pray for those persecuting you.” (Matt. 5:43, 44) And, doubtless referring to Proverbs 25:21, the apostle Paul admonishes: “If your enemy is hungry, feed him.” (Rom. 12:20) This principle was enunciated by the Law, which read: “Should you come upon your enemy’s bull or his ass going astray, you are to return it without fail to him. Should you see the ass of someone who hates you lying down under its load, then you must refrain from leaving him. With him you are without fail to get it loose.”—Ex. 23:4, 5.
Following these fine principles has resulted in many former enemies becoming softened in heart toward God’s servants and also toward God himself. This is in harmony with Proverbs 16:7: “When Jehovah takes pleasure in the ways of a man he causes even his enemies themselves to be at peace with him.” (Compare Romans 12:17, 18, 21; 1 Peter 2:19, 20; 3:9.) An outstanding example of mercy toward an enemy is the treatment accorded by Jesus Christ to Saul of Tarsus (who became the apostle Paul).—Acts 9:1-16; 1 Tim. 1:13; compare Colossians 1:21, 22.
Jehovah God says: “Vengeance is mine, and retribution.” (Deut. 32:35; Rom. 12:19; Heb. 10:30) Therefore the servant of God does not take vengeance into his own hands; neither does he wish for calamity on his enemies for personal satisfaction, remembering