What is the significance of Mount Ephraim in the Bible?

The ordinary word for this is har, which is employed both for the mountain ranges, some of which run through Palestine from north to south, and also for the higher mountains that rise upon those ranges or on the plains. Thus in 2 Chr. 13:4 it says "Mount Zemaraim, which is in mount Ephraim," which means that mount Zemaraim was situated in the hill-country of Ephraim. Mount Ephraim does not refer to any particular mountain; but to the range of hills, or hill country in Ephraim, extending from Bethel to the plains of Jezreel. In like manner there are parts that can be called hill-country throughout all the land, as in Joshua 13:6; Luke 1:39, 65. Each of the mountains is considered under its own name.

This does not refer to any particular mountain, but to the range of hill-country in Ephraim. Joshua 17:15; Joshua 20:7; Jer. 4:15; Jer. 31:6; Jer. 50:19; etc.

The descent of Samuel opens the book. The names are of striking significance. Elkanah means "acquired of God." He was the son of Jeroham (tenderly loved), the son of Elihu (my God is He), the son of Tohu (prostration), the son of Zuph (honeycomb). They were pious generations from which the great man came. Elkanah had two wives. Hannah (grace) the much beloved was barren; Peninnah (pearl) had children. The fact that Hannah's name stands first makes it probable that her barren condition led Elkanah to marry a second wife. (See Deut. 21:15.) Elkanah was an Ephraimite. But from 1 Chronicles 6:20-28 we learn that Samuel and his father were of levitical descent. This has been pointed out as a discrepancy. It is however not at all inconsistent with the statement that Samuel's father was of Ephraim. He was one of those Levites to whom cities were assigned in the portion given to the tribe of Ephraim (Josh. 21:20).

This godly Israelite was a descendant of the rebellious Korah. (See 1 Chron. 6:27, 34, 37). It is that Korah who, for his "gainsaying" in the wilderness, was destroyed with all his company. "Notwithstanding," we read, "the children of Korah died not" (Num. 26:11). "A debtor to mercy alone," he had good cause to worship. Others might go up to sacrifice, merely, but Elkanah both worshiped and sacrificed. It was no formal or meaningless ceremony with him, for he knew that to Jehovah's distinguishing grace he owed not only the blessings of his life, but his very existence as a descendant of one of the spared children of Korah. It is the knowledge, and acknowledgment of grace, that produces worship and obedience in the believer's life. The law of commandments never produces a loving, willing obedience in the soul; it is the salvation-bringing grace of God that teaches us to "deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world" (Titus 2:11-12). Elkanah's dwelling was at Ramathaim-zophim of mount Ephraim, but was originally of Ephratah (as "Ephrathite" signifies), near to Bethlehem-judah. The times were troublous and unsettled; famine, too, at times prevailed. But if it was under the pressure of circumstances that he left the home of his ancestors, he did not, like the family of Elimelech (who were also Ephrathites, see Ruth 1:1-2), seek relief in the idolatrous land of Moab, but ascended toward Shiloh, nearer to the tabernacle of his God. He seems to have acted on the principle enunciated in that well-known, though little heeded, saying of our Lord, "Seek ye first the kingdom of God, and His righteousness;" and, according to promise, "all things" were added unto him. Thus, instead of suffering loss and affliction under God's displeasure, as did Elimelech and his sons, he prospered both in his soul and in his circumstances, as is indicated by his generous offering of three bullocks at the presentation of Samuel to the service of the Lord. John, the beloved apostle wished the hospitable Gaius health and prosperity, even as his soul prospered (3 John 2). The first is of little value without the last; and under the Mosaic economy, they were generally inseparable from a godly walk. It was a dispensation of blessings in "basket and store," associated with "the good will of Him that dwelt in the bush" (the burning bush, see Acts 7:30); they were "the precious fruits brought forth by the sun, and the precious things put forth by the moon, and the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and fulness thereof" (Deut. 33:14-16). Not always was this the case, however, as the 73rd psalm shows. And in this dispensation we know that the Christian's blessings are "in the heavenly places" — not here upon earth (Eph. 1:3).

The personal history of Samuel is contained in this book: it opens with his birth. He was the son of Hannah and Elkanah, a descendant of Korah, of Ramathaim-zophim, of mount Ephraim. He was given by God in answer to the prayer of his mother, and was consecrated by her as a Nazarite from his birth, and 'lent to the Lord' as long as he lived.

But no, there were godly souls who clung to what stood for and what represented Jehovah in the land. Away in Mount Ephraim a man named Elkanah lived with his wife Hannah. Happy in a deep attachment to each other, the only domestic drawback was that Hannah was childless. And in the hidden and bitter exercises of soul that this godly, unknown woman went through lay the beginning of revival for Israel. A praying woman brought in, in the ways of God, a new era. She named her son Samuel, which means “Asked of God.” What a deep joy to the happy mother’s heart when her infant son nestled in her bosom, and found shelter, food, warmth, and love there!

Inhabitant of Ephrath or Beth-lehem-judah. Ruth 1:2; 1 Sam. 17:12. The same Hebrew word occurs in 1 Sam. 1:1; 1 Kings 11:26, where some translate 'Ephraimite,' as in the R.V., and as is evidently the meaning of the same word in Judges 12:4-5. As to 1 Sam. 1:1, Elkanah, though a Levite, may have been called an Ephraimite because located in that tribe: cf. Judges 17:7.

There were two great tribes, Ephraim and Judah; and there was exhibited on more than one occasion a spirit of rivalry and jealousy by Ephraim, if not by Judah. God allowed this old rivalry to reappear. It had been repressed under the splendour of the reigns of David and Solomon, but not extinguished; and Rehoboam's folly brought it to the surface as bitter as in times of old. Ephraim, as the representative of Joseph, was always jealous of his birthright privileges and importance, and claimed pre-eminence. For did not all his brethren bow to Joseph? The past history seemed to confirm his claims. He was in the first rank in their march through the wilderness. Manasseh, though the elder, was officially and prophetically placed second by Jacob (Gen. 48:19). Ephraim resented the prominence of Judah. Was not Joshua an Ephraimite? and he was their great leader after Moses. Samuel was born within the borders of their lot. Shechem and Shiloh were places of renown and of resort for all Israel, and these places were in their territory. All these, if not advantages, were circumstances which would lead the other tribes to give Ephraim the most prominent place, which he was not slow to take.

Hence Ephraim had preponderating influence; so much so that in the prophecies the ten tribes are often called Ephraim. See their jealousy in not being foremost in Gideon's victory over the Midianites (Judges viii). His meek answer mollified their wrath. The same spirit was seen when Jephthah had overcome the Ammonites. In this case they were called, and refused. Nevertheless they resented his victory. Who was Jephthah, the child of a concubine? Should Ephraim follow him? But the man they despise is victorious; and this they resent. It was resenting the mercy of God Who had wrought a great deliverance for them. Their jealousy rose to the extent of civil war, in which they were defeated. This defeat apparently kept them quiet even when Saul the Benjamite was made king. And there was no pretext for manifesting it (save in the case of Sheba, 2 Sam. 20) during the lives of David and Solomon. It was the folly of Rehoboam that gave occasion for its reappearance, never to depart till the true and wise King comes, Who will unite in His own Person the power of the Ruler, and the privileges and glory pertaining to the birthright.

The territory of the tribe was in the heart of Palestine, having Manasseh on the north, Benjamin on the south, and Dan on the west. It has beautiful valleys and noble mountains with many springs and streams. Its two principal towns were Shiloh and Shechem.

Ephraim had the place of the first-born (Jer. 31:9), the birthright being taken from Reuben and given to Joseph. 1 Chr. 5:1-2. Also the place of the tabernacle was in the tribe of Ephraim, hence we find in the time of the judges this tribe asserting its own importance. They were angry with Gideon for not calling them to the war sooner than he did; but a soft answer appeased their wrath. Judges 7:24; Judges 8:1-3. Again they complained to Jephthah that he had gone without them to fight the Ammonites, though Jephthah declared that he had called them, and they had not responded. They also haughtily said of the Gileadites that they were fugitives of Ephraim, implying that they were not a tribe, but belonged to Ephraim, from whence they had escaped. The conflict was sharp; the Gileadites seized the ford of the Jordan, and then by putting all who wanted to pass to the test of pronouncing Shibboleth (which the Ephraimites could only call Sibboleth) they slew 42,000 of the men of Ephraim. Judges 12:1-6. Thus was this proud and envious tribe punished for molesting their brethren, whereas they had not driven out the heathen inhabitants of the land, as they should have done. Judges 1:29. Type of many in the church who in pride contend with their brethren, but do not fight God's battles against spiritual wickedness. Later on the Lord forsook Shiloh, and chose, not the tribe of Ephraim, but that of Judah both for the place of royalty and for the sanctuary.

A place within the territory of Ephraim (which tribe had the first-born's place), and where the tabernacle was located at the close of the life of Joshua (who was also of the tribe of Ephraim); Eli was priest there, and there Samuel began his ministry. The ark had been removed from Gilgal and remained at Shiloh until it was carried into the camp and captured by the Philistines. God had put His name there, but because of the wickedness of the Israelites He forsook the tabernacle at Shiloh, and the place was afterwards held up as a sign of desolation. The break-down of the flesh, represented by Ephraim the firstborn, in the day of battle, made way for the election of God, who chose the tribe of Judah and Mount Zion. Ps. 78:9, 60-68; Jer. 7:12, 14; Jer. 26:6-9.