3. Aenon in the Greek interpreter, Joshua 15:62.

If the 'Essene' might be called Salmean, as well as Kenite (and certainly he seems to have as much claim to it, if the word denote perfection, or austerity of life), then I could more confidently place our Salim, in the wilderness of Judah; because there I find Aenon mentioned in the Greek version, Joshua 15:61,62: where the Hebrew hath it thus: "In the wilderness, Beth-araba, Middin, and Secacah, and Nishban, and the city of Salt, and En-gedi, six cities": but the Greek "And Baddargis, and Tharabaam, and Aenon." &c. Where it is plain that Aenon, is put for Middin; but why it should be so, is more difficult to tell. This only we may remark, that the word Middin occurs Judges 5:10: which if I should render, "ye that dwell by Middin," I should have Kimchi to warrant me, who, in his notes upon this place, tells us, that "Middin is the name of a city mentioned in Joshua, Middin and Secacah." But now, when Aenon, signifies a place of springs or waters, see what follows: "from the noise of archers among the places of drawing waters." The Greek is "among those that draw water." So that if you ask the Greek interpreter why he should render Middin by Aenon, a place of springs, he will tell you, because Middin was a place "of those that draw waters."

The Essenes succeeded the Kenites in their dwelling in the wilderness of Judah: and not only so, but in strictness and austerity of life, as Josephus and others assure us. Now if we will but allow the 'Essenes' to be called Salmeans, as the Kenites were, then the words of the evangelist might bear such sense as this;--"John was baptizing in Aenon near the Essenes." And it may be supposed, that as the Baptist had already conversed with two of the Jewish sects, the Pharisees and Sadducees, and had baptized some of each, so he would now apply himself to a third sect amongst them, viz. the Essenes, and baptize some of them too. But herein I will not be positive.