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-dor is best known as the place where King Saul went to consult a “mistress of spirit mediumship,” shortly before Israel’s defeat at the hands of the Philistines.—1 Sam. 28:7; 31:1-13.

EN-EGLAIM

(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.

ENEMY

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 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.