ELIASHIB

(E·liʹa·shib) [God restores].

1. A Levite from the sons of Aaron to whom the lot of the eleventh priestly division fell in the time of David.—1 Chron. 24:1, 5, 6, 12.

2. Father of a certain Jehohanan.—Ezra 10:6.

3. A Levite temple singer among those dismissing their foreign wives in the time of Ezra.—Ezra 10:16, 17, 23, 24, 44.

4. Descendant of Zattu also among the men sending their foreign wives away.—Ezra 10:16, 17, 27, 44.

5. Descendant of Bani likewise among those putting their foreign wives away.—Ezra 10:16, 17, 34, 36, 44.

6. Grandson of Jeshua, who returned with Zerubbabel from Babylonian captivity. Eliashib was high priest in the days of Nehemiah and shared with the other priests in rebuilding the Sheep Gate of the wall of Jerusalem. (Neh. 12:1, 10; 3:1) During Nehemiah’s absence Eliashib himself defiled the temple by making a dining hall in the courtyard of the temple for his relative Tobiah the Ammonite. But Nehemiah, upon his return, threw out Tobiah’s furniture and had the dining halls cleansed. Nehemiah also chased away one of the sons of Joiada the son of Eliashib because of his being married to a daughter of Sanballat the Horonite.—Neh. 13:4, 5, 7-9, 28.

7. Son of Elioenai, a descendant of King David through Zerubbabel.—1 Chron. 3:1, 5, 10, 19, 24.

ELIATHAH

(E·liʹa·thah) [God has come].

A son of Heman who, during the rule of King David, was designated by lot to be a musician in the twentieth service group at the house of Jehovah.—1 Chron. 25:1, 4-6, 9, 27.

ELIDAD

(E·liʹdad) [God has loved].

A Benjamite chieftain, the son of Chislon who was appointed at Jehovah’s command to have a direct part in dividing the Promised Land among the Israelites.—Num. 34:17, 18, 21, 29.

ELIEHO-ENAI

(El·ie·ho-eʹnai) [my eyes are toward Jehovah].

1. A gatekeeper of the Korahites appointed by David; the seventh son of Meshelemiah of the tribe of Levi.—1 Chron. 26:1-3.

2. The son of Zerahiah who, accompanied by 200 males of the paternal house of Pahath-moab, returned from Babylon to Jerusalem with Ezra.—Ezra 8:1, 4.

ELIEL

(Eʹli·el) [God is God].

1. One of the heads of the half tribe of Manasseh. Like the other heads, Eliel was a valiant, mighty fellow, a man of fame.—1 Chron. 5:24.

2. A Levite of the family of the Kohathites and an ancestor of the prophet Samuel. (1 Chron. 6:33, 34) He evidently is called Elihu in 1 Samuel 1:1 and Eliab in 1 Chronicles 6:27.

3. A descendant of Shimei of the tribe of Benjamin.—1 Chron. 8:1, 20, 21.

4. A descendant of Shashak of the tribe of Benjamin.—1 Chron. 8:1, 22, 25.

5. A Mahavite, one of David’s mighty men.—1 Chron. 11:26, 46.

6. Another of David’s mighty men.—1 Chron. 11:26, 47.

7. A Gadite, one of the swift, courageous mighty men who separated themselves to David’s side while he was still under restrictions because of King Saul. The least of these Gadites is described as equal to a hundred and the greatest to a thousand.—1 Chron. 12:1, 8, 11, 14.

8. Son of Hebron; one of the Levite heads selected by David to bring the Ark to Jerusalem.—1 Chron. 15:9, 11, 12.

9. A Levite commissioner at the side of Conaniah who was in charge of “the contribution and the tenth and the holy things” in the days of King Hezekiah.—2 Chron. 31:11-13.

ELIENAI

(E·li·eʹnai) [my eyes are toward Jehovah].

A son of Shimei of the tribe of Benjamin who dwelt in Jerusalem.—1 Chron. 8:1, 20, 21, 28.

ELIEZER

(E·li·eʹzer) [God is helper].

1. A man of Damascus and the apparent heir of childless Abraham. Abraham referred to him as “a son of my household.” (Gen. 15:2, 3) Archaeological discoveries, such as the tablets from Nuzi, shed light on why Abraham considered Eliezer as his heir. Often childless couples adopted a son who would then care for them in old age and arrange for their burial at death, thereupon inheriting the property. It was stipulated, however, that, in the event a son was born to them after the adoption, the real son would become the principal heir.

Likely Eliezer was the one spoken of as Abraham’s oldest servant and manager of his household, who was sent by Abraham to Nahor’s household in upper Mesopotamia to bring back a wife for Isaac. Like his master Abraham, Eliezer looked to Jehovah for guidance and recognized His leading.—Gen. 24:2, 4, 12-14, 56.

2. The younger of Moses’ two sons, so named by Moses because God had been his helper in delivering Moses from Pharaoh’s sword. (Ex. 18:4) Eliezer had only one son, Rehabiah, through whom came many descendants. In David’s day one of these, Shelomoth, along with his brothers, was appointed over all the things made holy.—1 Chron. 23:17; 26:25, 26, 28.

3. A son of Becher and a descendant of Benjamin.—1 Chron. 7:6, 8.

4. One of the seven priests loudly sounding the trumpets before the ark of Jehovah when David had it brought up to Jerusalem from the house of Obededom.—1 Chron. 15:24.

5. Son of Zichri and leader of the tribe of Reuben during David’s reign.—1 Chron. 27:16.

6. Son of Dodavahu of Maresha; a prophet who foretold that Jehovah would break down King Jehoshaphat’s works as regards his shipbuilding partnership with wicked King Ahaziah.—2 Chron. 20:35-37; 1 Ki. 22:48.

7. One of the head ones of the exiles who returned to Jerusalem with Ezra.—Ezra 8:16.

8. A priest of the “sons of Jeshua” among those following through on Ezra’s exhortation and promising to send their foreign wives away.—Ezra 10:18, 19.

9. A Levite among the men dismissing their foreign wives following Ezra’s exhortation.—Ezra 10:23, 44.

10. A descendant of Harim among those heeding Ezra’s words to dismiss their foreign wives.—Ezra 10:31, 44.

11. An ancestor of Jesus’ earthly mother Mary.—Luke 3:29.

ELIHOREPH

(El·i·horʹeph) [possibly, God is (the giver of) autumn (fruit)].

A son of Shisha serving as a secretary for King Solomon along with his brother Ahijah.—1 Ki. 4:1-3.

ELIHU

(E·liʹhu) [God is he].

1. “The son of Barachel the Buzite of the family of Ram.” As a descendant of Buz, Elihu was evidently a distant relative of Abraham. (Job 32:1, 2, 6; Gen. 22:20, 21) Likely Elihu listened carefully to the entire debate between Job and his three would-be comforters. But, out of due respect for their age, he remained silent until all had finished speaking. Though modern critics have labeled Elihu as loquacious, saying that his speeches were long-winded, the statements of Elihu were not those of an impertinent young man. He fully appreciated that wisdom was not the exclusive possession of those advanced in years, but that God’s spirit made one truly wise. Elihu, therefore, leaned heavily on God’s spirit and was thus able to discern correctly that Job had failed to appreciate that the vindication of Jehovah God is far more important than the vindication of any man, and that Job’s three friends had actually pronounced God wicked.—Job 32:2-9, 18.

Elihu was impartial, not bestowing a flattering title on anyone. He recognized that he, like Job, was made of clay, and that the Almighty was his Creator. Elihu had no intention of terrifying Job but spoke to him as a true friend, addressing Job by name, something that was not done by Eliphaz, Bildad and Zophar.—Job 32:21, 22; 33:6.

In every respect Elihu exalted the position of the true God: The Almighty is just, rewarding the individual according to his conduct. He judges without partiality and is fully aware of the course taken by men. God hears the outcry of the afflicted. He is a Teacher who makes men wiser than the lower animal creation. Only untruth does God not hear, and so Elihu encouraged Job to wait for Him. Furthermore, Elihu assured Job that God was with him and that He would not preserve the wicked alive, but that those serving Him “will finish their days in what is good.” (Job 36:11) Job was then admonished to magnify the activity of God, the great Provider, who gives food in abundance. Elihu called Job’s attention to the great things done by God and His control of natural forces, encouraging Job to show himself “attentive to the wonderful works of God.” (37:14) Elihu concluded on a lofty plane, saying concerning the Almighty: “He is exalted in power, and justice and abundance of righteousness he will not belittle. Therefore let men fear him.”—37:23, 24; chaps. 34-37.

Only by God’s spirit was it possible for Elihu to evaluate matters correctly and to speak the words having a fulfillment upon Job when he was restored: “Let him off from going down into the pit! I have found a ransom! Let his flesh become fresher than in youth; let him return to the days of his youthful vigor.”—Job 33:24, 25.

2. An ancestor of the prophet Samuel; the son of Tohu. (1 Sam. 1:1) Elihu is evidently also called Eliab and Eliel.—1 Chron. 6:27, 34.

3. Thought to be King David’s oldest brother who became the prince of the tribe of Judah. He is otherwise called Eliab.—1 Chron. 27:18, 22; compare 1 Samuel 16:6; see ELIAB No. 4.

4. One of the seven heads of the thousands that belonged to Manasseh and who deserted to David at Ziklag.—1 Chron. 12:20.

5. A Korahite of the family of Obed-edom who was a gatekeeper at the house of God, appointed during David’s reign.—1 Chron. 26:1, 4, 7, 8.

ELIJAH

(E·liʹjah) [Jehovah is God].

1. One of the foremost prophets of Israel. Evidently his home was in Tishbeh, thought by some to be a village in the land of Gilead, E of the Jordan River. (1 Ki. 17:1) He started his long career as prophet in Israel during the reign of King Ahab, who began to rule about 940 B.C.E., and continued during the reign of Ahab’s son Ahaziah (began c. 920 B.C.E.—1 Ki. 22:51). The last time he is mentioned as serving as a prophet (this time for Judah) is toward the end of the eight-year reign of King Jehoram of Judah, which rule started in 913 B.C.E.—2 Chron. 21:12-15; 2 Ki. 8:16.

Through Elijah Jehovah provided a pillar of strength for true worship in a time when Israel’s spiritual and moral condition had fallen to an alarmingly low state. King Ahab the son of Omri had continued the calf worship established by Jeroboam, but worse, he had married Jezebel the daughter of the Sidonian king Ethbaal. Under her influence, Ahab added greatly to his sins beyond all Israel’s previous kings by introducing Baal worship on a grand scale. Baal priests and prophets multiplied, and corruption reached an extreme state, Jezebel’s hatred of Jehovah causing persecution and slaughter of the prophets, driving them into hiding in caves.—1 Ki. 16:30-33; 18:13.

FED BY RAVENS

Elijah first appears in the record when he is sent by Jehovah to announce chastisement upon Israel for their sins. His first reported words are: “As Jehovah the God of Israel before whom I do stand is living.” Elijah points out that Jehovah the living God of Israel has decreed that no rain or dew will occur for a period of years, except at Elijah’s word. This time period proves to be three years and six months. (1 Ki. 17:1; Jas. 5:17) After this announcement Jehovah directs Elijah to the torrent valley of Cherith to the E of the Jordan in the territory of the tribe of Gad. Here, miraculously, ravens bring food to him. He gets water from the torrent valley, which in due time dries up because of the drought. Jehovah continues to guide him, sending him across to the western side of Ahab’s territory to Zarephath, a city on the Mediterranean coast between Sidon and Tyre. Here, near the city of Sidon, where King Ahab’s father-in-law Ethbaal is ruling (1 Ki. 16:31), Elijah meets a widow preparing a final meal for herself and her son with their very last bit of flour and oil. Elijah requests a cake, with the promise of Jehovah’s provision for her during the drought. Because she recognizes him as a man of God she complies and is blessed. (Compare Matthew 10:41, 42.) During Elijah’s stay in her home her son dies. Elijah prays to God, who brings him to life, the first recorded resurrection and the third of Elijah’s eight miracles.—1 Ki. chap. 17.

CONTEST WITH BAAL PROPHETS

In the meantime Ahab has looked everywhere in a fruitless search for Elijah, doubtless to put him to death. (1 Ki. 18:10) Eventually God instructs Elijah to show himself to Ahab. Elijah encounters Ahab and requests a meeting with the 450 prophets of Baal and the 400 prophets of the sacred pole (Asherah). Ahab gathers the prophets to Mount Carmel, not far from the Mediterranean Sea. Elijah now, before the people, proposes a test to prove who is the true God to be followed. Whichever god answers by consuming a bull sacrificed to him is to be acknowledged by all. Fair enough, the people agree. Baal is first called on, but in vain. There is no fire, no proof that Baal is a living god, although his prophets keep praying to him, yes, even cutting themselves according to their ritual. They limp about the altar under a burning sun for the greater part of the day while Elijah mercilessly mocks them, increasing their frenzy.—1 Ki. 18:18-29.

Now it is Elijah’s turn. He mends an altar that had been torn down, very probably at Jezebel’s instance, using twelve stones. Then he has the people soak the offering and the altar in water three times; even the trench around the altar, circumscribing an area of perhaps about 103 feet (c. 32 meters) square, is filled with water. (1 Ki. 18:30-35) About the time of the daily evening grain offering Elijah prays once to Jehovah, who sends fire from the heavens to consume, not just the offering, but also the wood, the stones of the altar and the water in the trench. (1 Ki. 18:36-38) The people seeing this, fall upon their faces and say: “Jehovah, is the true God! Jehovah is the true God!” Then Elijah has all the 450 prophets of Baal slaughtered at the torrent valley of Kishon. Answering Elijah’s prayer, Jehovah breaks the drought by a downpour of rain. By Jehovah’s power Elijah then runs ahead of Ahab’s chariot for about twenty-five miles (40 kilometers) to Jezreel.—1 Ki. 18:39-46.

FLEES FROM JEZEBEL

On being informed of the death of her Baal prophets, Queen Jezebel vows to have Elijah put to death. Elijah flees in fear some eighty-five miles (137 kilometers) southwestward to Beer-sheba, to the W of the lower Dead Sea. Leaving his attendant there, he goes still farther into the wilderness, praying to die. Here the angel of Jehovah appears to him, to prepare him for a long journey to the “mountain of the true God,” Horeb. Sustained for the forty-day journey by what he eats then, he makes the 200-mile (322-kilometer) journey. At Horeb Jehovah speaks to