bde

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Earnest
A pledge or security. The word thus translated is a commercial term denoting the deposit paid by a buyer on entering into an agreement for the purchase of anything. As used by Paul (2 Cor. 1: 22; 2 Cor. 5: 5; Eph. 1: 14) it means that the Lord gives us his Holy Spirit in this life as a foretaste of the joy of eternal life. The Spirit is also the Lord’s surety that he will fulfill his promise to give eternal life to the faithful.

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Easter
This word occurs only once in the Bible (Acts 12: 4) and then would be better translated passover. The word Easter is from Eastre, a Norse goddess whose pagan festival was observed at the spring equinox. The association of this pagan goddess with the celebration of the resurrection of Jesus Christ was only be adaptation and synthesis. There is no real connection. Jesus, being the Lamb of God, was crucified at passover time and is the true Passover (see 1 Cor. 5: 7). He was raised from the grave on the third day thereafter. It thus became a springtime anniversary, and has come to be called Easter in the Christian world.

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Ebal, Mount
A mountain some 3,000 feet high, to the north of Shechem, Mount Gerizim lying to the south. Here Joshua explained to the Israelites the curse that would fall on them if they disobeyed the commandments of God as delivered by Moses in Deut. 11: 26-29; Deut. 27: 11-26. See also Josh. 8: 32-35. It was also to be the site of a great altar (Deut. 27: 2-8; Josh. 8: 30-31).

See also Gerizim .

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Eben-ezer
Stone of Help.

A stone set up by Samuel as a token of gratitude for deliverance from the Philistines (1 Sam. 7: 10-12). The place had previously been the scene of two defeats (1 Sam. 4: 1; 1 Sam. 5: 1); and in the account of these defeats it is called by the name it received later on. Its position may have been at the head of the valley of Ajalon.

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Eber
Great-grandson of Shem and the ancestor of the Hebrew people (Gen. 10: 24; Gen. 11: 14-17; Num. 24: 24). Sometimes called Heber (Luke 3: 35). The word Hebrew is a patronymic name derived from Eber.

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Ecclesiates
A Greek translation of the Hebrew Koheleth, a word meaning “one who convenes an assembly,” sometimes rendered Preacher. The book of Ecclesiastes consists of reflections on some of the deepest problems of life, as they present themselves to the thoughtful observer. The epilogue (Eccl. 12: 9-14) sets forth the main conclusions at which the writer has arrived. The author describes himself as “son of David, king in Jerusalem” (Eccl. 1: 1).

The book of Ecclesiastes seems permeated with a pessimistic flavor, but must be read in the light of one of its key phrases: “under the sun” (Eccl. 1: 9 ), meaning “from a worldly point of view.” The term vanity also needs clarification, since as used in Ecclesiastes it means transitory, or fleeting. Thus the Preacher laments that as things appear from the point of view of the world, everything is temporary and soon gone - nothing is permanent. It is in this light also that the reader must understand Eccl. 9: 5 and Eccl. 9: 10 , which declare that the dead “know not any thing,” and there is no knowledge “in the grave.” These should not be construed as theological pronouncements on the condition of the soul after death; rather, they are observations by the Preacher about how things appear to men on the earth “under the sun.” The most spiritual part of the book appears in chapters 11 and 12, where it is concluded that the only activity of lasting and permanent value comes from obedience to God’s commandments, since all things will be examined in the judgment that God will render on man.

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Eden, Garden of
The home of our first parents, Adam and Eve (Gen. 2: 8 - 3: 24; Gen. 4: 16; cf. Isa. 51: 3; 2 Ne. 2: 19-25; Moses 3, 4; Abr. 5), designated as a garden, eastward in Eden. Latter-day revelation confirms the biblical account of the Garden of Eden, and adds the important information that it was located on what is now the North American continent.

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Edom
Red.

Name of Esau (Gen. 25: 30); of his descendants (Gen. 36; 1 Chr. 1: 35 ff.); of their country in Mount Seir (Gen. 32: 3; Gen. 36: 9; Deut. 2: 5, 12, 22). This country lay to the southeast of Palestine, having Moab on the north and the Dead Sea on the northwest. It was not included within the limits of the land of Israel (Deut. 2: 5; cf. Josh. 24: 4). From the time of the Maccabees it was known as Idumea. The original inhabitants were “the children of Seir,” or Horites (Gen. 14: 6; Gen. 36: 20), and were probably dwellers in holes or caverns. It passed by conquest into the possession of the descendants of Esau; and in Deut 2: 4-5; Deut. 23: 7, mention is made of the blood relationship between the Israelites and the Edomites. In spite of the kinship there seems to have been great mutual hatred, and wars were of constant occurrence (Num. 20: 14 ff.; Num. 21: 4; Judg. 11: 17; 1 Sam. 14: 47; 2 Sam. 8: 13-14; Jer. 27: 3; Jer. 49: 7-22; Ezek. 35: 3-15). The Edomites spoke a language that closely resembled Hebrew.

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Edrei
(1) A city of Og, king of Bashan, east of the river Jordan, in territory allotted to the half-tribe of Manasseh (Num. 21: 33; Deut. 1: 4; Deut. 3: 1, 10; Josh. 12: 4; Josh. 13: 12, 31). Modern explorations have discovered on the ancient site (now called Edra’ah) an elaborately contrived subterranean city, with streets, shops, and marketplace.

(2) A town allotted to Naphtali (Josh. 19: 37 ).

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Education
The divine law impressed upon parents the duty of teaching their children its precepts and principles, but little is known about the methods of teaching that were employed. Up to six years of age a child was taught at home, chiefly by the mother (cf. 2 Tim. 1: 5). The schools that all boys from six years old had to attend were generally held in the synagogues. Until a boy was ten no textbook was used but scripture. The aim was to encourage study by sense of duty rather than by reward or fear. Reading, writing, and grammar were taught, and in order that teaching might be thorough, no class even in the elementary school might exceed 25 pupils. The “religious question” could not exist in Jewish education any more than in Church schools today, for the whole purpose of education was religious. Nothing was regarded as worth learning except as it illustrated scripture. At home probably Bible stories were taught as with us, but the regular course at school began with the first seven chapters of Leviticus, so that a boy might know what outward acts were required of him; then the rest of the Pentateuch, the Prophets, and the remainder of the O.T.

At the age of 12 a Jewish boy was taken to Jerusalem at one of the feasts and tested by the doctors of the law in the temple as to his knowledge of the duties and privileges to which by circumcision he had been admitted. In passing this test he was regarded as freely and intelligently “taking upon himself the yoke of the law,” or “of the kingdom of God,” and henceforth he was bound to fulfill al the precepts of the ceremonial law. Thus Jesus was at the temple at age 12 (Luke 2: 41-52 ).

The use of object lessons and monuments as aids to teaching are frequently specified (Ex. 13: 14-18 ; Josh. 4: 1-9 ). Repeated references in Psalms and Proverbs have an educational flair, as in Prov. 4 ; Prov. 31: 1 (cf. 2 Tim. 3: 15 ). All of the ceremonies and rituals both of the law of Moses and in the gospel of Jesus Christ are designed for an educational function through their symbolism.

See also Bitter herbs ; Schools of the Prophets ; Symbolism ; Synagogue .

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Egypt
This country was known to the Hebrews as Mizraim. The origin of the Greek name by which we call it is uncertain. The kingdom of Egypt was formed by the union under a single sovereign (the Pharaoh, i.e., “Great House”) of a number of districts, often divided by local jealousies and by differences of religious belief. The policy of the Pharaohs was to overcome these forces of disunion by a well-organized central administration and by a single state religion that should provide for the worship of all the various local deities. Church and state were closely knit together, and the priests formed a most influential class, and a chief stay of the throne (cf. Gen. 47: 22). The country was rich and prosperous, and great public works were executed, including canals for irrigation, strong cities for defense, and royal monuments, especially tombs and temples, which are still among the wonders of the world. The state religion was much occupied with thoughts of the life after death, and Osiris, the god of the dead, is the most prominent of all the Egyptian deities. The safety of the soul after death was believed to depend on the care taken of the dead body. Hence the practice of embalming and the pains spent on providing safe and splendid tombs. The great pyramids are the tombs of early kings belonging to what is generally called the Old Empire. The pyramid builders, who reigned at Memphis at least 3,000 years before Christ, were followed by a series of princes who reigned in Thebes. This is known as the Middle Empire. Then came a time of decay and foreign invasion, when the land was conquered by the Hyksos, or Shepherd Kings, who ruled for about 500 years. They probably came from the East and opened the way into Egypt for various Canaanite tribes. It was under the later Hyksos that the Hebrews settled in Goshen. The powerful princes of Upper Egypt struggled against the supremacy of the Hyksos, and the final stroke was dealt by Ahmes, founder of the 18th dynasty, about 1700 B.C., who drove out the Hyksos with great slaughter and inaugurated the New Empire. The Israelites, hated because of their close relations with the shepherd race, were forced into the service of the conquerors; “there arose a new king over Egypt which knew not Joseph.” It was not, however, until the 19th dynasty that the oppression became unbearably harsh. Thothmes III, the greatest king of the 18th dynasty, was master of all Syria, advanced victoriously to the Euphrates, and took tribute from Mesopotamia. The cuneiform tablets, recently found at Tell el-Amarna, contain dispatches written by Mesopotamian princes to later Pharaohs and show that Egyptian influence was dominant as far as the Euphrates for several generations.

Under Ramses II, a king of the 19th dynasty, were built the two store cities, Pithom and Pa-Ramses, in the construction of which the Israelite slaves were employed. Pithom has been discovered and identified. The store chambers are made with three kinds of brick, some made with straw, some with reeds or “stubble,” some with Nile mud alone, a striking testimony to the accuracy of the Bible narrative. It was during the reign of Ramses II that Moses, stirred with indignation at the suffering of his brethren, “refused to be called the son of Pharaoh’s daughter,” one of the noblest acts of self-sacrifice known to history. His return to Egypt probably took place soon after the death of Ramses II. In that case the Pharaoh of the Exodus was Menephthah II.

After the settlement of Israel in Canaan, we read of an alliance between Solomon and Egypt (1 Kgs. 3: 1 ; 1 Kgs. 9: 16 ; 1 Kgs. 10: 28 ), but the Egyptian king Sheshonk, or, as scripture calls him, Shishak, gave a welcome to Jeroboam, Solomon’s adversary (1 Kgs. 11: 40 ), and a few years afterwards conquered Rehoboam and took Jerusalem (1 Kgs. 14: 25-26 ). Later on, Assyria and Egypt became great rival powers, and an alliance with Egypt against Assyria was for some time the policy of the kings of Judah. Isaiah opposed this alliance (Isa. 30: 1-5 ), and it was in resisting the advance of Necho, king of Egypt, that Josiah was killed at Megiddo. After the establishment of the Persian supremacy in the East, Egypt was invaded by Cambyses and became a province of the Persian empire. It next became part of the dominions of Alexander the Great, and on the downfall of the Greek empire passed into the hands of the Romans.

See Chronology .

For an account of later Jewish and Christian settlements in Egypt, see Alexandria .

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Egypt, River of
Frequently mentioned in O.T. (Num. 34: 5; Josh. 15: 4, 47; 1 Kgs. 8: 65; 2 Kgs. 24: 7; etc.) The word translated river is really brook; consequently the name denotes not the Nile, but the Wady el-‘Arish, a desert stream on the border of Egypt.

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Ehud
Son of Gera, a left-handed Benjaminite, who by a feat of valor delivered Israel from Eglon, king of Moab, after an oppression of 18 years (Judg. 3: 15 - 4: 1; see also 1 Chr. 7: 10; 1 Chr. 8: 6).

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Ekron
The most northerly of the Philistine towns, 9 miles from the sea, at first allotted to Judah (Josh. 15: 45-46), then to Dan (Josh. 19: 43). Judah held it for a time (Judg. 1: 18), but the Philistines recovered it (1 Sam. 5: 10; see also 1 Sam. 6: 16; 1 Sam. 7: 14; 1 Sam. 17: 52; 2 Kgs. 1: 2-16; Jer. 25: 20; Zech. 9: 5, 7).

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El
Might, strength.

In Hebrew and related languages it designates “the divine being.” Many biblical names employ El with other words, such as Bethel (“the house of God”), Eleazar (“God has helped”), Michael (“who is like God”), Daniel (“a judge is God”), Ezekiel (“God will strengthen”), and Israel (“to prevail with God” or perhaps “let God prevail”). Possibly the best known use of El is in Elohim, plural form signifying the “almighty” or “omnipotent,” a name applied to the Father.

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El Elyon
A Hebrew designation meaning the most high God, as in Gen. 14: 18-20, 22. It is the name for deity worshipped by Melchizedek, king of Salem, and appears for the first time in the Bible in Gen. 14: 18. It is found also in Acts 16: 17. Cf. D&C 59: 10-12; D&C 76: 12.

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El-bethel
God of Bethel.

The name given by Jacob to the place where he saw the vision on his return from Padan-aram (Gen. 35: 7).

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El-elohe-Israel
God, the God of Israel.

The name given by Jacob to an altar that he built (Gen. 33: 20).

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Elah, Valley of
Valley of the terebinths.

Runs north and northwest from Hebron, as far as Gath, forming a natural road between Philistia and the hill country of Judah. Here Goliath was killed by David (1 Sam. 17: 2, 19; 1 Sam. 21: 9).

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Elam
(1) A mountainous country to the east of Babylonia, with the Persian Gulf on the south and southwest (Gen. 10: 22; Acts 2: 9). See Chedorlaomer. Its chief town was Shushan; prophecies concerning Elam are found in Isa. 11: 11; Isa. 21: 2; Isa. 22: 6; Jer. 25: 25; Jer. 49: 34-39; Ezek. 32: 24.

(2) Several men of this name are mentioned, but only in genealogies.

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Elath or Eloth
A town of Edom, on the Gulf of Aqabah, one of the “stations” of the Israelites in the wilderness (Deut. 2: 8); a naval station during the monarchy (1 Kgs. 9: 26; 2 Kgs. 8: 20; 2 Kgs. 14: 22; 2 Kgs. 16: 6).

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Eldad and Medad
Two of the 70 elders who assisted Moses in the wilderness. They are mentioned because they received the gift of prophecy in connection with their call, even though they didn’t go as appointed to the tabernacle. When Joshua wished Moses to forbid them to prophesy, Moses said, “Would God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them!” (Num. 11: 24-29).

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Elders
The term elders is used in various ways in the Bible. In many instances in the O.T. it has reference to the older men in a tribe, usually entrusted with the governmental affairs. Their age and experience made their counsel sought often. This was not necessarily a priesthood calling. Gen. 50: 7, Ruth 4: 2, Matt. 15: 2, and Acts 4: 5 are examples of this usage.

There were ordained elders in the Melchizedek Priesthood in O.T. times, as in Ex. 24: 9-11 and Num. 11: 16 . Among the Nephites there were also ordained elders in the priesthood (Alma 4: 7, 16 ; Alma 6: 1 ; Moro. 3: 1 ; Moro. 4: 1 ; Moro. 6: 1, 7 ). In the N.T., elders are mentioned as priesthood offices in the church (Acts 14: 23 ; 1 Tim. 5: 1, 17, 19 ; James 5: 14-15 ). The term ELDER as used in the N.T. is from the Greek presybter. The detailed duties of the ordained elders in the Church today have been defined by latter-day revelation (D&C 20: 42-45 ; D&C 42: 44-52 ; D&C 46: 2 ; D&C 107: 12 ).

Elder is the proper title given to all holders of the Melchizedek Priesthood. Thus an apostle is an elder in this sense, and it is proper to speak of members of the Quorum of the Twelve or the First Quorum of the Seventy by this title (D&C 20: 38 ; cf. 1 Pet. 5: 1 ; 2 Jn. 1: 1 ; 3 Jn. 1: 1 ).

See also Ministry .

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Eleazar
God hath helped.

(1) Third son of Aaron (Ex. 6: 23); admitted to priestly office (Ex. 28: 1). Eleazar and Ithmar were Aaron’s chief assistants after the death of Nadab and Abihu by fire (Lev. 10: 12, 16; see also Num. 20: 25-29; Deut. 10: 6; Josh. 14: 1; Josh. 24: 33). All the high priests until the Maccabaean period were descended from Eleazar, with the exception of those from Eli to Abiathar, inclusive, who belonged to the family of Ithamar.

(2) Son of Abinadab., who took charge of the ark at Kirjath-jearim (1 Sam. 7: 1 ).

(3) One of David’s three mighty men (2 Sam. 23: 9 ).

(4) Six others.

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Election
A theological term primarily denoting God’s choice of the house of Israel to be the covenant people with privileges and responsibilities, that they might become a means of blessing to the whole world (Rom. 9: 11; Rom. 11: 5, 7, 28). Election is an opportunity for service and is both on a national and an individual basis. On a national basis the seed of Abraham carry the gospel to the world. But it is by individual faithfulness that it is done.

The elect are chosen even “before the foundation of the world,” yet no one is unconditionally elected to eternal life. Each must, for himself, hearken to the gospel and receive its ordinances and covenants from the hands of the servants of the Lord in order to obtain salvation. If one is elected but does not serve, his election could be said to have been in vain, as Paul expressed in 2 Cor. 6: 1 .

We see that elections are not all of the same kind. Since election has to do with God’s choice of persons or groups to accomplish his purposes, some may be elected by him to one thing and some to another. Although the Lord uses certain individuals to accomplish his purposes, it does not necessarily follow that these persons will automatically receive a fulness of salvation thereby. For instance, Nebuchadnezzar and Cyrus fulfilled certain purposes in the economy of God, but they apparently did it for their own reasons and not as conscious acts of faith and righteousness. On the other hand, salvation of one’s soul comes only by personal integrity and willing obedience to the laws and ordinances of the gospel of Jesus Christ. Thus there are some elections to be desired over others. An “election of grace” spoken of in D&C 84: 98-102 and Rom. 11: 1-5 has reference to one’s situation in mortality; that is, being born at a time, at a place, and in circumstances where one will come in favorable contact with the gospel. This election took place in the premortal existence. Those who are faithful and diligent in the gospel in mortality receive an even more desirable election in this life, and become the elect of God. These receive the promise of a fulness of God’s glory in eternity (D&C 84: 33-41 ).

The concept held by many that God unconditionally elected some to be saved and some to be damned without any effort, action, or choice on their part is not correct, for the scriptures teach that it is only by faith and obedience that one’s calling and election is made sure (2 Pet. 1 ; D&C 131: 5 ).

See also Abraham, Covenant of.

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Elephant
Not mentioned in canonical books, but frequently in 1 and 2 Macc. as being used for purposes of war.

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Eli (1)
High priest and judge, a descendant of Aaron through Ithamar, his younger son. He was probably the first high priest of this line, and the office remained in his family till the deprivation of Abiathar (1 Kgs. 2: 26-27), when it passed back to the family of Eleazar, Aaron’s eldest son. He is chiefly known to us through his connection with the early history of Samuel (1 Sam. 1 - 4). The blot on his character was his toleration of the wickedness of his own sons.

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Eli (2)
My God.

(Matt. 27: 46.) Mark 15: 32 renders the word Eloi, which is perhaps a Galilean form.

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Eliakim
God raiseth up.

(1) Son of Hilkiah and master of Hezekiah’s household (2 Kgs. 18: 18, 26, 37; 2 Kgs. 19: 2 [cf. Isa. 36: 22]; Isa. 22: 20-25).

(2) Original name of Jehoiakim, king of Judah (2 Kgs. 23: 32 ; 2 Chr. 36: 4 ).

(3) Others of the same name (Neh. 12: 41 ; Matt. 1: 13 ; Luke 3: 30 ).

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Elias
There are several uses of this word in the scriptures.

(1) It is the N.T. (Greek) form of Elijah (Hebrew), as in Luke 4: 25-26 , James 5: 17 , and Matt. 17: 1-4 . Elias in these instances can only be the ancient prophet Elijah whose ministry is recorded in 1 and 2 Kings. The curious wording of JST Mark 9: 3 does not imply that the Elias at the Transfiguration was John the Baptist, but that in addition to Elijah the prophet, John the Baptist was present.

(2) Elias is also a title for one who is a forerunner, for example, John the Baptist, as in JST Matt. 11: 13-14 , JST Matt. 17: 10-13 , and JST John 1: 19-28 . These passages are sufficiently clarified to show that anciently two Eliases were spoken of, one as a preparer and the other a restorer. John was sent to prepare the way for Jesus, Jesus himself being the Restorer who brought back the gospel and the Melchizedek Priesthood to the Jews in his day (see JST John 1: 20-28 , in the Appendix). In this particular instance there is reflected also the comparative functions of the Aaronic and Melchizedek priesthoods.

(3) The title Elias has also been applied to many others for specific missions or restorative functions that they are to fulfill, for example, John the Revelator (D&C 77: 14 ); and Noah or Gabriel (D&C 27: 6-7 , cf. Luke 1: 11-20 ).

(4) A man called Elias apparently lived in mortality in the days of Abraham, who committed the dispensation of the gospel of Abraham to Joseph Smith and Oliver Cowdery in the Kirtland (Ohio) Temple on April 3, 1836 (D&C 110: 12 ). We have no specific information as to the details of his mortal life or ministry.

Thus the word Elias has many applications and has been placed upon many persons as a title pertaining to both preparatory and restorative functions. It is evident from the questions they asked that both the Jewish leaders and the disciples of Jesus knew something about the doctrine of Elias, but the fragmentary information in our current Bibles is not sufficient to give an adequate understanding of what was involved in use of the term. Only by divine revelation to the Prophet Joseph Smith is this topic brought into focus for us who live in the last days.

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Eliezer
God is help.

(1) Abraham’s chief servant (Gen. 15: 2; Gen. 24: 2).

(2) Son of Moses and Zipporah (Ex. 18: 4 ; 1 Chr. 23: 1 5, 17; 1 Chr. 26: 25 ).

(3) Rebukes Jehoshaphat (2 Chr. 20: 37 ); others in 1 Chr. 7: 8 ; 1 Chr. 15: 24 ; 1 Chr. 27: 16 ; Ezra 8: 16 ; Ezra 10: 18, 23, 31 ; Luke 3: 29 .

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Elihu
God (is) he.

(1) Reproves Job’s three friend and reasons with Job (Job 32 to 37). See Job.

(2) An ancestor of Samuel (1 Sam. 1: 1 ); called Eliab (1 Chr. 6: 27 ) and Eliel (1 Chr. 6: 34 ).

(3) Others in 1 Chr. 12: 20 and 1 Chr. 26: 7 . There was also an Elihu who lived sometime between Abraham and Moses, and who is mentioned as a bearer of the Melchizedek Priesthood prior to Moses. Nothing more is known of him today (D&C 84: 8-9 ).

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Elijah
Jehovah is my God.

Called the Tishbite, but the meaning of this name is quite uncertain, no place being known from which it could be derived. He was “of the inhabitants of Gilead,” the wild and beautiful hill country east of Jordan. The nature of the district and the lonely life which men lived there produced its full effect on the character of the prophet. Nothing is known of his parentage. The northern kingdom was the scene of his work, at a time when, owing to the influence of Ahab and Jezebel, the people had almost entirely forsaken the worship of Jehovah, and had become worshippers of the Phoenician god Baal (1 Kgs. 16: 32; 1 Kgs. 18: 19). An account of Elijah’s life is found in 1 Kgs. 17 - 2 Kgs. 2, and 2 Chr. 21: 12-15; there are also the following references to him in the N.T.: Matt. 16: 14; Matt. 17: 3; Matt. 27: 47-49; Mark 6: 14-15; Mark 9: 4; Mark 15: 35-36; Luke 4: 25-26; Luke 9: 30; James 5: 17.

The deep impression Elijah made upon the life of the Israelites is indicated in the fixed belief that prevails that he will return, as spoken of in Mal. 4: 5 . The foregoing references from the N.T. show that many mistook Jesus for Elijah returned. Among the Jews he is still an invited guest at the passover, for whom a vacant seat is reserved and the door is opened.

His recorded words are few but forceful, and his deeds are explicit evidences of his strength of will, force of character, and personal courage. He was an example of solid faith in the Lord. With his ministry are associated such colorful events as his pronouncements upon the life and death of Ahab and Jezebel (and their subsequent fulfillment); calling down fire from heaven; sealing the heavens with no rain for three and one-half years; blessing the widow’s meal and oil; and raising a boy from the dead. His life closed dramatically; “there appeared a chariot of fire, . . . and Elijah went up by a whirlwind into heaven,” (2 Kgs. 2: 11-12 ) and thus was he translated. As a result of Elijah’s ministry, Baal worship was greatly reduced as a threat to Israel. At his translation Elijah’s mantle (shawl) fell on Elisha, his successor; the term “mantle of the prophet” has become a phrase indicative of prophetic succession.

We learn from latter-day revelation that Elijah held the sealing power of the Melchizedek Priesthood and was the last prophet to do so before the time of Jesus Christ. He appeared on the Mount in company with Moses (also translated) and conferred the keys of the priesthood on Peter, James, and John (Matt. 17: 3 ). He appeared again, in company with Moses and others, on April 3, 1836, in the Kirtland (Ohio) Temple and conferred the same keys upon Joseph Smith and Oliver Cowdery. All of this was in preparation for the coming of the Lord, as spoken of in Mal. 4: 5-6 (D&C 110: 13-16 ). As demonstrated by his miraculous deeds, the power of Elijah is the sealing power of the priesthood by which things bound or loosed on earth are bound or loosed in heaven. Thus the keys of this power are once again operative on the earth and are used in performing all the ordinances of the gospel for the living and the dead.

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Elisabeth
Mother of John the Baptist, and kinswoman of Mary (Luke 1: 5-60). She belonged to the priestly family of Aaron.

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Eliseus
N.T. form of Elisha (Luke 4: 27).

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Elisha
God of salvation or God shall save.

Attendant and disciple of Elijah, and afterwards his successor (1 Kgs. 19: 16-21; 2 Kgs. 3: 11); but while Elijah was a child of the desert, Elisha lived in cities. He was of a gentle and affectionate disposition, and without that fiery zeal by which his master had been distinguished. They seem to have been together some six or seven years. After Elijah’s translation, Elisha was the leading prophet of the northern kingdom, and the trusted adviser of the kings of Israel. His miracles form the chief part of his recorded work. These were for the most part acts of kindness and mercy, and included healing a bitter spring; dividing the waters of the Jordan; obtaining water for the people and livestock to drink; multiplying the widow’s oil; raising a boy from the dead; curing Naaman of leprosy; healing a poisonous pottage; causing an iron axe to float; and striking the Syrians with blindness (2 Kgs. 2: 19-22 - 2 Kgs. 6: 18). His ministry lasted more than 50 years, during the reigns of Jehoram, Jehu, Jehoahaz, and Joash.

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Elishah
A son of Javan (Gen. 10: 4; see also Ezek. 27: 7); the country so called is probably the mainland of Greece.

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Eloi
My God.

Mark 15: 34 .

See Elias .

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Elul
The sixth month.

See Calendar .

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Elymas
Wise man or sorcerer.

See Bar-jesus .

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Embalming
The preparation of bodies for burial, for which the Egyptians had an elaborate procedure. Gen. 50: 2 (concerning Jacob) is the only detailed reference in the Bible to Israelite use of the Egyptian system, although it is probable that Joseph and others were embalmed in this manner (Gen. 50: 26; 2 Chr. 16: 13-14).

See also Burial .

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Embroidery
Frequently referred to in the O.T. (e.g., Ex. 28: 39; Judg. 5: 30; Ps. 45: 14; Ezek. 16: 10, 13, 18). The pattern was sometimes woven into the material, sometimes worked by hand with a needle on cloth or linen stretched on a frame. Embroidery was used for hangings in the tabernacle, on the priests’ clothing, and also in everyday dress.

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Emerald
A precious stone; in Aaron’s breastplate (Ex. 29: 18; Ex. 39: 11; see also Ezek. 27: 16; Ezek. 28: 13; Rev. 4: 3; Rev. 21: 19).

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Emerods
A disease, probably some bad form of hemorrhoidal tumors (Deut. 28: 27; 1 Sam. 5: 6, 9, 12; 1 Sam. 6: 4-5, 11).

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Emims
Terrible men.

A race of giants, living east of the Jordan in the time of Abraham; afterwards driven out by Moabites (Gen. 14: 5; Deut. 2: 10-11).

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Emmanuel
See Immanuel .

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Emmaus (1)
A village 60 furlongs, or about 5 miles from Jerusalem; generally identified with the modern Kulonieh, on the road to Joppa (Luke 24: 13).

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Emmaus (2)
or Nicopolis.

A town on the maritime plain, two-thirds of the way from Jerusalem to Lydda, the scene of the defeat of the Syrians by Judas Maccabaeus (1 Macc. 3: 40; 9: 50, etc.).

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En-dor
A place in the territory of Issachar, but possessed by Manasseh (Josh. 17: 11); the scene of the victory over Sisera (Ps. 83: 10); and the home of the witch consulted by Saul the night before his fatal battle at Gilboa (1 Sam. 28: 7 ff.).

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En-gedi
Fountain of the kid.

A place on the western shore of the Dead Sea (Josh. 15: 62; 2 Chr. 20: 2; Song. 1: 14; Ezek. 47: 10). David dwelt in the “strong holds at En-gedi” (1 Sam. 23: 29; 1 Sam. 24: 1).

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Engines of war
(2 Chr. 26: 15). They were instruments for projecting missiles from the walls of a town. The name was also applied to a battering-ram (Ezek. 26: 9).

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Engraving
On wood, metal, and precious stones, engraving was known to the Israelites (Ex. 28: 11; Ex. 32: 4; Ex. 38: 23; Ex. 39: 6; 1 Kgs. 7: 31, 36; 2 Chr. 2: 14; 2 Chr. 3: 7). Specimens dating from before the Exile and bearing short Hebrew inscriptions exist at the present day. Cf. Plates of Laban (1 Ne. 3: 1-3, 12).

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Enoch
The seventh from Adam. Son of Jared, and father of Methuselah (Gen. 5: 18-24; Luke 3: 37; Heb. 11: 5). The biblical account of Enoch is scanty. It tells us that he was translated, but gives nothing of the details of his ministry. A quotation from his prophecy is found in Jude 1: 14. From latter-day revelation we learn much more of Enoch; specifically of his preaching, his city called Zion, his visions, and his prophecies. See D&C 107: 49-57; Moses 6 & 7. From these sources we observe that he was a preacher of righteousness and a vigorous exponent of the gospel of Jesus Christ. We also note that not only Enoch, but also his entire city was translated. We also become aware that Enoch was a much greater person, with a far more significant ministry than one would ever suppose from the Bible alone.

There are at least three apocalyptic works purporting to be books of Enoch; these are included in the category usually called “pseudepigrapha,” meaning writings under assumed names, compiled long after the time of the supposed author. On the basis of latter-day revelation it appears there are some truths contained in the apocalyptic Enoch books.

See also Pseudepigrapha .

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Enos
Man.

Son of Seth (Gen. 4: 26; Gen. 5: 6-11; Luke 3: 38); called Enosh in 1 Chr. 1: 1. An account of his ministry is given in D&C 107: 44, 53; Moses 6: 13-18.

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Epaphroditus
A “fellow-worker” with Paul, visiting him in prison at Rome as the bearer of gifts from the Philippians,, and taking back with him the epistle to the Philippians. Epaphras is an abbreviated form of Epaphroditus, but the Colossian teacher of that name is probably quite a different person from the Philippian delegate.

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Ephah
The usual measure for substances; sometimes translated “measure” (Deut. 25: 14, etc.) It probably contained about 8 gallons. See also Ex. 16: 36.

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Ephesians, Epistle to
See Pauline Epistles .

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Ephesus
Capital of the Roman province of Asia and a great commercial center. Ephesus was three miles from the sea, on the banks of the navigable river Cayster. It was an important business center, much of the commerce between east and west passing along the great highway which connected Ephesus with the Euphrates. It thus became a natural center for the Christian Church in Asia Minor. The city was celebrated as the guardian of the image of Artemis or Diana (Acts 19: 35); and there was a large manufacture of silver shrines of the goddess. The magnificence of her temple was proverbial. Ephesus was visited by Paul at the close of his second missionary journey (Acts 18: 19); he stayed there for two years on his third journey (Acts 19), and left in consequence of a disturbance caused by silversmiths whose trade in shrines of the goddess had suffered in consequence of the growth of the Christian faith. See also Acts 20: 17; 1 Cor. 15: 32; 1 Cor. 16: 8; 1 Tim. 1: 3; 2 Tim. 1: 18; 2 Tim. 4: 12. The city was also closely connected with the life of John (cf. Rev. 1: 11).

See also John .

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Ephod
Part of the dress of the high priest (Ex. 29: 6, etc.), shaped like a waistcoat with two shoulder pieces and a girdle. It was of richly variegated material, blue, purple, and scarlet. On the shoulder pieces were two onyx stones on which were engraved the names of the 12 tribes. To the ephod was fastened the Breastplate of Judgment. An ephod of all priests (1 Sam. 22: 18). It was also worn by Samuel (1 Sam. 2: 18), and by David when he brought up the Ark (2 Sam. 6: 14). The ephod at one time became the object of idolatrous worship (Judg. 8: 27; 17: 5). The name may possibly in these last passages have been used to denote an image of some kind.

See also Gideon .

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Ephphatha
An Aramaic word, meaning be opened (Mark 7: 32).

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Ephraim (1)
Fruitful.

The second son of Joseph (Gen. 41: 52; Gen. 46: 20); but at the blessing by Jacob, Ephraim was set before Manasseh, the elder son (Gen. 48: 19-20). Joshua belonged to this tribe, and to him was due much of its subsequent greatness. After the settlement in Canaan, the district assigned to the two sons of Joseph included some of the richest land in the country, crossed by several important highways, and having within its limits historic sites like Shechem, Ebal, Gerizim, and Shiloh. Ephraim was notorious for its jealousy of any success gained by any other tribe (Judg. 8: 1; Judg. 12: 1; cf. 2 Sam. 19: 41-43). It was Ephraim’s jealousy of Judah that in great measure brought about the separation of the two kingdoms, and that Rehoboam in vain tried to satisfy by going to Shechem to be crowned.

Ephraim was given the birthright in Israel (1 Chr. 5: 1-2 ; Jer. 31: 9 ), and in the last days it has been the tribe of Ephraim’s privilege first to bear the message of the restoration of the gospel to the world and to gather scattered Israel (Deut. 33: 13-17 ; D&C 133: 26-34 ; D&C 64: 36 ). The time will come when, through the operation of the gospel of Jesus Christ, the envy of Judah and Ephraim shall cease (Isa. 11: 12-13 ).

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Ephraim (2)
A city to which our Lord retired with his disciples (John 11: 54); probably in hill country northeast of Jerusalem, perhaps = Ophrah.

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Ephraim, Gate of
One of the gates of Jerusalem, probably on the north side of the city (2 Kgs. 14: 13; 2 Chr. 25: 23; Neh. 8: 16; Neh. 12: 39).

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Ephraim, Mount
The hill country of which Gerizim and Ebal are the highest points.

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Ephraim, Stick of
A prophetic reference to the Book of Mormon as a record of one portion of the tribe of Ephraim that was led from Jerusalem to America about 600 B.C. When joined with the stick of Judah (the Bible), the two records form a unified, complementary testimony of the Lord Jesus Christ, his resurrection from the grave, and his divine work among these two segments of the house of Israel. See JST Gen. 50: 24-26; Ezek. 37: 15-19; 2 Ne. 3; 2 Ne. 29; D&C 27: 5.

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Ephraim, Wood of
A forest of Gilead, east of Jordan, in which the battle was fought between armies of David and Absalom (2 Sam. 18: 6).

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Ephrath, Ephratah
Fruitful.

Ancient name of Bethlehem (Gen. 35: 16, 19; Gen. 48: 7; Ruth 4: 11; Ps. 132: 6; Micah 5: 2).

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Epicureans
Derived their name from a Greek philosopher, Epicurus (342-271 B.C.). He taught that pleasure is the true end at which men should aim, and that the experience of the bodily senses is the safest guide. The Epicureans and Stoics (Acts 17: 18) were the chief schools of philosophy at the beginning of the Christian era. The Epicureans had many points of belief in common with the Sadducees.

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Epiphanes
See Antiochus .

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Epistles
Several kinds are spoken of in the scriptures.

(1) Epistles of commendation, which were letters by which travelers were commended by one branch of the Church to the members of another branch, as in Acts 18: 27 ; and 2 Cor. 3: 1 .

(2) A letter or decree such as that announcing the decision of the Jerusalem conference negating circumcision as a requirement for gentiles to become members of the Church, as mentioned in Acts 15: 23-29 ; Acts 16: 4 ; Acts 21: 25 .

(3) An epistle in its best sense is more than a letter; it is a formal teaching instrument. Twenty-one of the 27 books of the N.T. are epistles.

See General Epistles ; Pauline Epistles .

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Erastus
(1) An attendant of Paul at Ephesus (Acts 19: 22; 2 Tim. 4: 20).

(2) The public treasurer at Corinth, and a Christian convert (Rom. 16: 23 ).

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Esaias
The N.T. (Greek) form of the name Isaiah, as in Luke 4: 17 and Acts 8: 30. Also an ancient prophet who lived in the days of Abraham, and who was blessed by him. He was a bearer of the Melchizedek Priesthood (D&C 84: 11-13).

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Esarhaddon
King of Assyria, 680-668 B.C.; son and successor of Sennacherib. He rebuilt Babylon and made large conquests in Syria, Arabia, and Egypt. Manasseh, king of Judah, became his tributary (2 Kgs. 19: 37; Isa. 37: 38; Ezra 4: 2). He was succeeded by his son Assurbanipal or Asnapper.

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Esau
Hairy.

Elder son of Isaac and twin brother of Jacob. The two brothers were rivals from their birth and became the ancestors of rival nations, the Israelites and Edomites, Esau sold to Jacob his birthright (Gen. 25: 33), by which he lost both the leadership of the tribe and also the covenant blessing (Gen. 27: 28-29, 36; Heb. 12: 16-17). He married against the wishes of his parents (Gen. 26: 34-35; see also Gen. 28: 9; Gen. 36: 2), and settled in Mount Seir. He was living there on Jacob’s return from Padan- aram (Gen. 32: 3-32; Gen. 35: 1, 29). By that time he saw clearly that the covenant blessing and the land of Canaan would not be his, and the brothers separated in friendly fashion. Of Esau’s subsequent history nothing is known. For his descendants, see Edom.

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Esdraelon
The Greek form of the Hebrew word Jezreel. The “great plain of Esdraelon” is also known in the O.T. as the “valley of Megiddo”; it separates the hills of Samaria from those of Galilee, and is the most fertile part of Palestine. It was crossed by several important highways, and for that reason often provided a battleground (Judg. 4; Judg. 5; Judg. 7; 1 Sam. 31; 2 Chr. 35: 20-27; cf. Rev. 16: 16).

See also Megiddo .

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Esdras
See Apocrypha .

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Essenes
A sect of the Jews, not mentioned in the N.T., dwelling principally in secluded settlements on the shores of the Dead Sea. They practiced an ascetic form of life, abstaining from marriage, wine, and animal food. They took no part in the temple worship, having priests and ministers of their own. Our principal sources of information about the Essenes are Josephus, Philo Judaeus, and Pliny the Elder. Some of the Dead Sea scrolls may be their records.

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Esther, Book of
Contains the history that led to the institution of the Jewish feast of Purim. The story belongs to the time of the Captivity. Ahasuerus, king of Persia (most probably Xerxes), had decided to divorce his queen Vashti because she refused to show her beauty to the people and the princes. Esther, adopted daughter of Mordecai the Jew, was chosen as her successor, on account of her beauty. Haman, chief man at the king’s court, hated Mordecai, and having cast lots to find a suitable day, obtained a decree to put all Jews to death. Esther, at great personal risk, revealed her own nationality and obtained a reversal of the decree. It was decided that two days of feasting should be annually observed in honor of this deliverance. They were called, because of the lot (Pur) that Haman had cast for the destruction of the Jews.

The book contains no direct reference to God, but he is everywhere taken for granted, as the book infers a providential destiny (Esth. 4: 13-16 ), and speaks of fasting for deliverance. There have been doubts at times as to whether it should be admitted to the canon of scripture. But the book has a religious value as containing a most striking illustration of God’s overruling providence in history, and as exhibiting a very high type of courage, loyalty, and patriotism.

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Ethanim
The seventh month (1 Kgs. 8: 2).

See Calendar .

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Ethiopia
(or Cush).

Extended from Syene on the frontier of Egypt southward to the neighborhood of Khartoum, at the junction of the Blue and White Nile. It included the modern Nubia, with the states to the south, and perhaps part of Abyssinia (Gen. 2: 13; Num. 12: 1; 2 Kgs. 19: 9; Isa. 18: 1; Jer. 13: 23; Acts 8: 27).

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Eunice
A Christian Jewess of Lystra, mother of Timothy (Acts 16: 1; 2 Tim. 1: 5).

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Eunuch
A class of emasculated men attached to the courts of eastern rulers. They were employed to watch over the harems, and also were often given positions as trusted officials. Eunuchs are mentioned in 2 Kgs. 20: 18; Isa. 39: 7; Isa. 56: 4; Jer. 38: 7-13; Jer. 41: 16; Matt. 19: 12; Acts 8: 27-38.

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Euphrates
An important river that rises in the mountains of Armenia and falls into the Persian Gulf, frequently called in scripture “the River.” It provided a natural line of communication between east and west. It was the boundary of the land promised to the seed of Abraham (Gen. 15: 18; Deut. 1: 7; Josh. 1: 4; 1 Chr. 5: 9); this boundary was reached in the time of David (2 Sam. 8: 3; 1 Chr. 18: 3). The stronghold of Carchemish was built at the ford of the river, and was a position of great importance in military operations (2 Chr. 35: 20; Jer. 46: 2). On the banks of the Euphrates stood the great city of Babylon.

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Euroclydon
A north wind frequently experienced in the eastern Mediterranean, accompanied by terrific gusts and squalls. In the storm mentioned (Acts 27: 14), it probably blew from the northeast or east-northeast.

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Eutychus
A lad at Troas who fell from a window and was restored by Paul (Acts 20: 9).

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Evangelist
In popular usage throughout Christendom, an evangelist is one who proclaims the gospel. The idea of traveling to preach is also associated with current usage. In the popular sense, the writers of the four Gospel records are called evangelists, as also are Philip (Acts 21: 8) and Timothy (2 Tim. 4: 5). Paul lists the office of evangelist in the organizational structure of the Church (Eph. 4: 11).

However, in latter-day revelation an evangelist is defined as a patriarch (D&C 107: 39-53 ). Joseph Smith taught that “an Evangelist is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham. Wherever the Church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints” (HC 3: 381).

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Eve
The name given in Gen. 2: 21-22; Gen. 3: 20 to the first woman; see also Gen. 3 (cf. 2 Cor. 11: 3; 1 Tim. 2: 13); Gen. 4: 1, 25. The name means “the mother of all living” (Moses 4: 26; cf. 1 Ne. 5: 11). She was the wife of Adam and will share eternal glory with him. Eve’s recognition of the necessity of the fall and the joys of redemption is recorded in Moses 5: 11. Latter-day revelation confirms the biblical account of Eve and gives us an awareness of her nobility.

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Evil-merodach
Son of Nebuchadnezzar and king of Babylon 561-559 B.C. (2 Kgs. 25: 27; Jer. 52: 31). He was killed by his brother-in-law, Neriglissar, who then became king.

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Exodus, Book of
The word Exodus is Greek, and means a departure; the book is so called because it describes the departure of the Israelites out of Egypt. A continuation of the narrative in Genesis, it consists of two principal divisions: (1) historical, chs. 1 - 18; (2) legislative, 19 - 40.

1. The first division tells us of the oppression of Israel in Egypt, under a dynasty of kings that “knew not Joseph”; the early history and call of Moses; the various steps by means of which the deliverance was at last accomplished; the exodus itself, along with the institution of the passover as a commemoration of it, and the sanctification of the firstborn (Ex. 12: 37 - 13: 16); the march to the Red sea to Sinai; the bitter waters of Marah, the giving of quails and the manna, the observance of the Sabbath, the miraculous gift of water at Rephidim, and the battle there with the Amalekites (Ex. 15: 22 - 17: 16); the arrival of Jethro in the camp and his advice as to the civil government of the people (18).

2. The second division describes the solemn events at Sinai. The people are set apart “as a kingdom of priests and an holy nation” (Ex. 19: 6); the Ten Commandments are given, and are followed by the code of laws intended to regulate the social life of the people (20 - 23); an Angel is promised as their guide to the promised land, and the covenant between God and Moses and the 70 elders is ratified (Ex. 23: 20 - 24: 18); instructions are given respecting the tabernacle, its furniture and worship (Ex. 25: 1 - 31: 18). Then follows the account of the sin of the people in the matter of the golden calf (Ex. 32: 1 - 34: 35); and lastly, the construction of the tabernacle and provision for its services (Ex. 35: 1 - 40: 33). The book of Exodus thus gives the early history of the nation in three clearly marked stages: first, a nation enslaved; then a nation redeemed; lastly a nation set apart and, through the blending of its religious and political life, consecrated to the service of God.

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Exorcist
A person who professes to have the power to drive out evil spirits by means of a spell (Acts 19: 13).

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Ezekias
= Hezekiah (Matt. 1: 9-10).

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Ezekiel
God will strengthen.

A priest of the family of Zadok, and one of the captives carried away by Nebuchadnezzar along with Jehoiachin. He settled at Tel Abib on the Chebar, and prophesied during a period of 22 years, 592-470 B.C. The book of Ezekiel has three main divisions: (1) 1 - 24, prophecies of judgment against Jerusalem and the nation; (2) 25 - 39, prophecies of restoration; (3) 40 - 48, visions of the reconstruction of the temple and its worship. Chs. 1 - 39 are similar in manner and contents to other prophetic writings; chs. 40 - 48 are unique in prophecy.

Among the notable teachings of Ezekiel are chs. 3 and 18, which show the significance of a prophet’s warning and the individual responsibility of every person for the consequences of his own behavior; ch. 37, which depicts the valley of dry bones, each bone coming together, bone to his bone, in the resurrection, the restoration of Israel, and the uniting of the stick (record) or Ephraim with the stick of Judah; and chs. 47 - 48, the description of the latter-day temple in Jerusalem, the river running from the temple into the Dead Sea to heal it, and the building of a city “foursquare.” Ezekiel was a man of many visions and spoke much about the future restoration of Israel and the glory of the millennial reign of the Lord. The authenticity of his writings are specifically confirmed by latter-day revelation, as in D&C 29: 21 .

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Ezion-gaber, or -geber
A place of encampment for the Israelites during the exodus (Num. 33: 35; Deut. 2: 8); afterwards one of the headquarters of Solomon’s navy (1 Kgs. 9: 26; 1 Kgs. 22: 48; 2 Chr. 8: 17; 2 Chr. 20: 36). It was in the extreme south of the country of Edom, at the head of the Gulf of Aqabah.

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Ezra
A famous priest and scribe who brought back part of the exiles from captivity (Ezra 7 - 10; Neh. 8; Neh. 12). The object of his mission was “to teach in Israel statutes and judgments.” In 458 B.C. he obtained from Artaxerxes an important edict (Ezra 7: 12-26) allowing him to take to Jerusalem any Jewish exiles who cared to go, along with offerings for the temple with which he was entrusted, and giving to the Jews various rights and privileges. He was also directed to appoint magistrates and judges. On arriving in Jerusalem his first reform was to cause the Jews to separate from their foreign wives, and a list is given of those who had offended in this way (Ezra 10). The later history of Ezra is found in the book of Nehemiah, which is a sequel to the book of Ezra. Along with Nehemiah he took steps to instruct the people in the Mosaic law (Neh. 8). Hitherto “the law” had been to a great extent the exclusive possession of the priests. It was now brought within the reach of every Jew. The open reading of “the book of the law” was a new departure, and marked the law as the center of Jewish national life.

A good many traditions have gathered round the name of Ezra. He is said to have formed the canon of Hebrew scripture and to have established an important national council, called the Great Synagogue, over which he presided. But for none of these traditions is there trustworthy evidence. The Jews of later days were inclined to attribute to the influence of Ezra every religious development between the days of Nehemiah and the Maccabees.

The book of Ezra contains also an introductory section (chs. 1 - 6) describing events that happened from 60 to 80 years before the arrival of Ezra in Jerusalem, that is, the decree of Cyrus, 537 B.C., and the return of Jews under Zerubbabel; the attempt to build the temple and the hindrances due to the Samaritans; the preaching of Haggai and Zechariah, and the completion of the temple, 516 B.C. There is no record in the book of any events between this date and the mission of Ezra.

Religious values in the book of Ezra are found in the teaching that (1) the promises of the Lord through his prophets shall all be fulfilled (Ezra 1: 1 ; cf. Jer. 25: 13 ; Jer. 29: 10 ; D&C 1: 37-38 ; D&C 5: 20 ); (2) discipline and patience are borne of disappointment, as one expectation after another was frustrated; (3) there is eternal significance in everyday life; (4) preparation is needed for the rule of Messiah, the law being the schoolmaster to bring men to Christ.