This dictionary provides a concise collection of definitions and explanations of Bible topics. It is based primarily on the biblical text, supplemented by information from the other standard works. A variety of doctrinal, cultural, and historical subjects are treated, and a short summary is included for each book of the Bible. Many of the entries draw on the work of Bible scholars and are subject to reevaluation as new research or revelation comes to light. This dictionary is provided to help your study of the scriptures and is not intended as an official statement of Church doctrine or an endorsement of the historical and cultural views set forth.

Son of Amram and Jochebed, of the tribe of Levi (Ex. 6:16–20); elder brother of Moses (Ex. 7:7). He was appointed by the Lord to assist Moses in bringing the children of Israel out of Egypt and to be his spokesman (Ex. 4:10–16, 27–31; 5:1–12:50). He was with Moses until the 40th year of the wanderings. At Sinai he was one of those who accompanied Moses up the mountain and saw the Lord (Ex. 19:24; 24:1, 9–11). When Moses and Joshua were called up into the mount to commune with God, Aaron and Hur were appointed judges during their absence (Ex. 24:14, 18); it was then that Aaron made the golden calf at the people’s request (Ex. 32:1–6, 21, 24, 35). On Mount Sinai Moses received directions about the appointment of Aaron and his four sons, Nadab, Abihu, Eleazar, and Ithamar, to a priesthood that is known as the Aaronic Priesthood (Ex. 28:1–4; 29; D&C 84:18, 26–27). On the completion of the tabernacle Moses consecrated them to their office (Lev. 8:9–13). Aaron died on Mount Hor at the age of 123 (Num. 20:22–29; 33:38–39). For additional items see Ex. 16:2–10, 33–34; 18:12.

As a result of the failure of the Israelites to observe the gospel law administered by Moses under the authority of the Melchizedek Priesthood, the Lord gave an additional law of performances and ordinances and “confirmed a priesthood also upon Aaron and his seed, throughout all their generations” (D&C 84:18) to administer it. This priesthood was of lesser power and authority than the priesthood of Melchizedek and was used to administer the outward ordinances, particularly as characterized by the ceremonies of the law of Moses. The terms Aaronic and Levitical are sometimes used synonymously (D&C 107:1, 6, 10), although there are some specific differences in the offices existing within the Levitical Priesthood. For example, the lesser priesthood was conferred only upon men of the tribe of Levi. However, within the tribe, only Aaron and his sons could hold the office of priest. And, still further, from the firstborn of Aaron’s sons (after Aaron) was selected the high priest (or president of the priests). Thus Aaron and his sons after him had greater offices in the Levitical Priesthood than did the other Levites.

The privileges of the priests were greater than those who functioned in the other Levitical offices, and a distinction between the two is evident when the scripture speaks of them as “the priests and the Levites” (1 Kgs. 8:4; Ezra 2:70; John 1:19). The priests could offer sacrifices for the people, burn incense on the altar, and teach the law, whereas the other Levites were employed in more menial tasks, such as the housekeeping of the tabernacle, keeping oil in the lamps, transporting the Ark of the Covenant, taking down and setting up the tabernacle when moving, and related tasks in assisting the priests (Num. 3:5–10; 18:1–7; 1 Chr. 23:27–32). The account of Korah’s rebellion against Moses and Aaron delineates some of the differences between the duties of the priests and those of the Levites. It also shows the error of aspiring to offices in the priesthood. Levite companions sought for the high priesthood, but as they were unworthy, the Lord destroyed them (Num. 16–18).

The Aaronic (or Levitical) Priesthood thus functioned only within the tribe of Levi, and the right to have it conferred upon one was determined by lineage and worthiness. As part of his rationale that the law of Moses was fulfilled, Paul makes a point of the contrast between the lineal requirement of the lesser priesthood and the nonlineal Melchizedek Priesthood, which was not confined to those of one tribe (see Heb. 7:1–3, 11–14; JST Heb. 7:3 [Appendix]). The lineal restrictions of that Aaronic (Levitical) Priesthood were lifted when the law of Moses was fulfilled, and thereafter the offices of the priesthood were conferred upon worthy men without limitation to the tribe of Levi. This appears to be the case in the Church as recorded in the New Testament and in the Book of Mormon (where there were no Levites) and is presently operative in the Church as it has been restored in the latter days.

The Aaronic Priesthood continued “with the house of Aaron among the children of Israel” from Aaron until John the Baptist, who was a priest in the Aaronic order (D&C 84:26–27), and by this authority he prepared the way for and baptized Jesus. Nineteen centuries later this same John was sent from heaven as a resurrected being to confer the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. This was done on May 15, 1829, near Harmony, Pennsylvania. At that time John outlined some of the duties, privileges, and limitations of the priesthood, specifying that the Aaronic Priesthood holds the keys of the ministry of angels and can perform baptisms by water but has not the authority to confer the gift of the Holy Ghost. The Aaronic Priesthood functions under the direction of the Melchizedek Priesthood (D&C 13; JS—H 1:68–72).

Although the Aaronic Priesthood is conferred in the Church today without restriction to the lineage of Aaron, the keys of this priesthood rightly belong to the firstborn of the seed of Aaron, and in the restoration of all things the office of bishop (president of the priests) will once again be conferred on one of that lineage, as it is designated by revelation to the president of the Church (D&C 84:14–21; 107:13–17).

See also Aaron.

A designation in Hebrew meaning “father,” as in Abraham, the father of a multitude; Abner, father of Ner; Absalom, father of peace; and so forth. See also Bar; Ben.

A Hebrew word found in the Wisdom literature of the Old Testament denoting “the place of the lost” (Job 26:6; Prov. 15:11; 27:20), which the King James Version translates as “destruction.” In Rev. 9:11 it is used as a name of the devil. See also Apollyon.

The mountains from which Moses viewed the Promised Land (Num. 27:12; 33:47; Deut. 32:49).

A personal, familial term for “father” as used in Hebrew. It is Aramaic for father and in Talmudic times was used as a title of honor. It was used in the language of Jesus and the Apostles, and later by Greek-speaking Christians, as an intimate name for Father in Heaven. See Mark 14:36; Rom. 8:15; Gal. 4:6.

Servant of Nego (or Nebo). One of three saved in the fiery furnace (Dan. 3:12–30). See also Azariah.

A son of Adam and Eve; a shepherd who offered to God a more excellent sacrifice than Cain (Gen. 4:4; Heb. 11:4) and was killed by him out of jealousy and because Cain lusted after his flocks. Abel’s sacrifice was accepted of the Lord because he was authorized by revelation to make the offering; and he performed it in faith, in the proper manner, by the proper authority, and for the proper reasons, his sacrifice being a type or symbol of the Redeemer (Heb. 11:4; Moses 5:5–8, 17–36; HC 2:15–16; see also JST Gen. 17:7 [Appendix]; Matt. 23:35; Heb. 12:24; D&C 84:16).

Father of excellence, or plenty. A son of the high priest Ahijah or Ahimelech, he escapes Saul (1 Sam. 22:20); abides with David (23:6, 9; 30:7); brings the ark back to Jerusalem (2 Sam. 15:24–36; 17:15; 19:11); takes part in Adonijah’s rebellion (1 Kgs. 1:7); is thrust out from the priesthood (2:27, 35; Mark 2:26). Ahimelech and Abiathar are probably interchanged in 2 Sam. 8:17; 1 Chr. 18:16; 24:3, 31. See also 2 Sam. 20:25.

A green head of grain. The name of the harvest month (Ex. 13:4; 23:15; 34:18; Deut. 16:1). After the Captivity it was known as Nisan (Neh. 2:1). See also Calendar.

Father of rejoicing. (1) Wife of Nabal (1 Sam. 25:3); became David’s wife (25:42; 27:3; 30:5; 2 Sam. 2:2); mother of Chileab (2 Sam. 3:3), or Daniel (1 Chr. 3:1).

(2) Sister of David (1 Chr. 2:16).

Father (is) He (God). Son of Aaron (Ex. 6:23; 24:1, 9; 28:1). Offered strange fire and died (Lev. 10:1; Num. 3:2, 4; 26:60–61; 1 Chr. 6:3; 24:1–2).

A district near Lebanon (Luke 3:1).

Father-king. (1) King of Gerar; takes Sarah (Gen. 20:2); warned in a dream, reproves Abraham for denying her, and is healed (20:3–18; 21:22–32).

(2) Reproves Isaac for denying his wife (26:7–11); makes covenant with Isaac (26:16, 26–33). (1) and (2) are possibly the same person, an early tradition having been preserved in two different forms.

(3) Son of Gideon (Judg. 8:31); murders his brethren and is made king (9:1–6); overcomes conspiracy and sows Shechem with salt (9:22–49); slain by a millstone (9:50–55; 2 Sam. 11:21).

(4) 1 Chr. 18:16, see Abiathar.

(5) In title of Ps. 34 same as Achish (1 Sam. 21:11).

Noble father. (1) Ark rests in house of Abinadab at Kirjath-jearim 20 years (1 Sam. 7:1; 2 Sam. 6:3; 1 Chr. 13:7).

(2) Second son of Jesse (1 Sam. 16:8; 17:13).

(3) Son of Saul (1 Sam. 31:2; 1 Chr. 10:2).

(4) 1 Kgs. 4:11.

Father of Ner, or light. Captain of Saul’s army (1 Sam. 14:50; 17:55; 20:25; 26:5–15); makes Ishbosheth king (2 Sam. 2:8–9); defeated by Joab, slays Asahel (2:12–32); revolts to David (3:6–21); killed by Joab (3:27); David’s lament over Abner (3:33; 4:1, 12; 1 Kgs. 2:5, 32; 1 Chr. 26:28; 27:21).

An object that excites loathing (Prov. 12:22); hence an idol (2 Kgs. 23:13; Isa. 44:19). The word is also used to denote any heathen or immoral practice (Deut. 18:9, 12; 20:18); also the flesh of prohibited animals (Lev. 11:10–13), etc.

Daniel spoke prophetically of a day when there would be “the abomination that maketh desolate” (Dan. 11:31; 12:11), and the phrase was recoined in New Testament times to say “the abomination of desolation, spoken of by Daniel the prophet” (Matt. 24:15).

Conditions of desolation, born of abomination and wickedness, were to occur twice in fulfillment of Daniel’s words. The first was to be when the Roman legions under Titus, in A.D. 70, laid siege to Jerusalem (Matt. 24:15; JS—M 1:12).

Speaking of the last days, of the days following the Restoration of the gospel and its declaration “for a witness unto all nations,” our Lord said: “And again shall the abomination of desolation, spoken of by Daniel the prophet, be fulfilled” (JS—M 1:31–32). That is, Jerusalem again will be under siege.

In a general sense, abomination of desolation also describes the latter-day judgments to be poured out upon the wicked wherever they may be. And so that the honest in heart may escape these things, the Lord sends His servants forth to raise the warning voice, to declare the glad tidings of the Restoration, lest “desolation and utter abolishment” come upon them. The elders are commanded to reprove “the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days” (D&C 84:114, 117; 88:84–85).

Father of a multitude. Originally called Abram, “exalted father” (Gen. 11:26; 17:5). Son of Terah, born in Ur of the Chaldees (Gen. 11:26–28). The migration to Haran, where Terah died, is found in Gen. 11:31. Abraham’s journey to Canaan, the divine call, and the covenant are recorded in Gen. 12:1–5. His sojourn in Egypt is given in Gen. 11–20 and Abr. 1–3. Other important events: settlement in Hebron (Gen. 13:18); rescue of Lot and the meeting with Melchizedek (Gen. 14); further blessings and promises (Gen. 15:1; 17:8); institution of circumcision and change of name to Abraham (Gen. 17:9–27); intercession for Lot at Sodom (Gen. 19); offering of Isaac and renewal of the covenant and blessings (Gen. 22); death of Sarah and purchase of the cave of Machpelah as a family burial place (Gen. 23); Abraham’s death and burial (Gen. 25:8–10).

Abraham is always regarded in the Old Testament as founder of the covenant race, which is personified in the house of Israel. He is the “father of the faithful.” John the Baptist and Paul rebuked those holding the erroneous idea that natural descent from Abraham was by itself sufficient to secure God’s favor (Matt. 3:9; Rom. 9:7). For references to him in Jesus’ teachings see Matt. 8:11; Luke 16:22; John 8:56.

Latter-day revelation has clarified the significance of the Abrahamic covenant and other aspects of Abraham’s life and ministry. We learn that he was greatly blessed with divine revelation concerning the planetary system, the creation of the earth, and the premortal activities of the spirits of mankind. One of the most valiant spirits in the premortal life, he was chosen to be a leader in the kingdom of God before he was born into this world (Abr. 1–5). We also learn from latter-day revelation that because of Abraham’s faithfulness he is now exalted and sits upon a throne in eternity (D&C 132:29, 37).

Abraham first received the gospel by baptism (which is the covenant of salvation). Then he had conferred upon him the higher priesthood, and he entered into celestial marriage (which is the covenant of exaltation), gaining assurance thereby that he would have eternal increase. Finally he received a promise that all of these blessings would be offered to all of his mortal posterity (D&C 132:29–50; Abr. 2:6–11). Included in the divine promises to Abraham were the assurances that (1) Christ would come through his lineage, and that (2) Abraham’s posterity would receive certain lands as an eternal inheritance (Gen. 17; 22:15–18; Gal. 3; Abr. 2). These promises taken together are called the “Abrahamic covenant.” It was renewed with Isaac (Gen. 26:1–4, 24) and again with Jacob (Gen. 28; 35:9–13; 48:3–4).

The portions of the covenant that pertain to personal salvation and eternal increase are renewed with each individual who receives the ordinance of celestial marriage (see D&C 132:29–33). Those of non-Israelite lineage, commonly known as Gentiles, are adopted into the house of Israel and become heirs of the covenant and the seed of Abraham through the ordinances of the gospel (Gal. 3:26–29).

Being an heir to the Abrahamic covenant does not make one a “chosen person” per se but does signify that such are chosen to responsibly carry the gospel to all the peoples of the earth. Abraham’s seed have carried out the missionary activity in all the nations since Abraham’s day. (Matt. 3:9; Abr. 2:9–11.)

To fulfill the covenant God made with Abraham—having particular reference to the fact that the literal seed of his body would be entitled to all of the blessings of the gospel (Abr. 2:10–11)—a number of specific and particular things must take place in the last days. The gospel must be restored, the priesthood must be conferred again upon man, the keys of the sealing power must be given again to mortals, Israel must be gathered, and the Holy Ghost must be poured out upon the Gentiles. All this has already taken place or is in process of fulfillment. See also Adoption; Gentile.

A term used to denote the place of the righteous dead, Luke 16:22–23. It connotes the harmony that exists among the righteous in paradise as they await the Resurrection.

Father of peace. Third son of David (2 Sam. 3:3); kills his brother Amnon (13:20–39; 14:21–33); conspires against David, who flees from Jerusalem (2 Sam. 15–17); hanging in the oak, is slain by Joab (18:9–17); David wept for Absalom (18:33; 19:1–6, 9–10; 20:6; 1 Kgs. 1:6; 2:7, 28; 1 Chr. 3:2; 2 Chr. 11; 20; Ps. 3 heading).

Judg. 1:31, same as Ptolemais, Acts 21:7.

Old Testament, “devoted,” “banned,” “proscribed.” Things forbidden to the people individually, but to be used for the benefit of the whole congregation or for sacrifice (Josh. 6:17; 7:1, 11, 15). New Testament, “condemned.” Gal. 1:8.

Field of blood. The popular name for the field bought with the money returned to the chief priests by Judas (Matt. 27:3–10). From Acts 1:18–19 it appears to have been so called as being the scene of his death. It was afterwards used as a buryingplace for “strangers” (Jews of the dispersion and proselytes).

In New Testament times, a Roman province forming the southern part of Greece. Acts 18:12, 27; 19:21; Rom. 15:26; 16:5; 1 Cor. 16:15; 2 Cor. 1:1; 9:2; 11:10; 1 Thes. 1:7–8.

A man of the tribe of Judah who seized and attempted to hide the spoils from the battle of Jericho, against the counsel of Joshua. His disobedience resulted in Israel’s defeat at Ai. His transgression was detected through revelation to Joshua, and he was stoned to death. Josh. 7; 22:20.

King of Gath, receives David kindly, 1 Sam. 21:10; 27; 28:1; 29:3–10; 1 Kgs. 2:40; called Abimelech, Ps. 34 heading.

This book, as stated in its opening words, is the second of a two-part work written to Theophilus. The first part is known to us as the book of Luke. The early part of Acts records some of the major missionary activities of the Twelve Apostles under the direction of Peter during the time immediately following the death and resurrection of Jesus Christ. The last half of the book outlines some of the travels and missionary work of Paul. It is evident that the book of Acts is not intended to be a comprehensive history of the early Church but is mainly a recitation of the early missionary efforts and the important opening of missionary activity to peoples other than the Jews. A brief outline of the book is foreshadowed by Jesus’ words in Acts 1:8, “Ye shall be witnesses unto me both in Jerusalem (Acts 1–5), and in all Judea, and in Samaria (Acts 6–9), and unto the uttermost part of the earth (Acts 10–28).”

1. “In Jerusalem.” After an introduction containing an account of the Ascension (1:10–14) and the calling of Matthias to the Quorum of the Twelve (1:15–26), missionary work in Jerusalem goes forth with the outpouring of the Spirit on the day of Pentecost (2:1–13) and with Peter’s bold declaration of the divinity of Jesus Christ and His literal bodily resurrection from the grave. In consequence of Peter’s preaching on this occasion three thousand persons were added to the Church by baptism (2:37–47).

   We are shown how on two critical occasions the Sanhedrin refused to accept the testimony of the Brethren. The first occasion arose out of the arrest of Peter and John for preaching in the temple after healing the lame man (3:1–4:4). The second occasion was in consequence of the large number of converts coming into the Church (Acts 5) and resulted in a formal rejection of the apostolic doctrines (5:17–42).

2. “In all Judea and in Samaria.” This is recorded in three stages. First we are told of the preaching of Stephen and that his martyrdom caused a dispersion of Church members throughout Judea and Samaria (6:8–8:2). Specific mention is made that one of the seven chosen to help with the affairs of the Church was a proselyte from Antioch. This designation means that he was probably of gentile lineage and was converted to Judaism before he joined the Christian Church. Then is recorded the work of Philip and of Peter and John in preaching the gospel in Samaria (a people who are not Jews, although partly of Israelite origin) (8:4–40) and also the baptism of the Ethiopian eunuch (8:26–40) (probably a non-Israelite by lineage but previously converted to Judaism before being baptized by Philip). All of this shows the gradual outreach of the Church: first to Jews, then to non-Jewish Israelites, and then to non-Israelite persons previously converted to Judaism. Then is given an account of the conversion of Saul of Tarsus and his early preaching, first at Damascus and then in Jerusalem (9:1–31). The coming of Saul into the Church presages the remaining portion of the book of Acts.

3. “Unto the uttermost part of the earth.” This portion also falls into three phases. The first (9:32–11:26) contains the opening of the door for the worldwide extension of the gospel. This was done by the baptism of Cornelius (10:1–11:18) at Caesarea and also the establishment of the Church in Antioch (11:19–26). Both of these events were among non-Israelite people. Cornelius’ entry into the Church inaugurates a new era because he is the first non-Israelite of whom we have record who entered into the Church without first having been converted to Judaism. The second phase (11:27–15:35) describes the continued activity of the Church at Antioch (consisting primarily of gentile members) and of the work there of Barnabas and Saul. The third phase (15:36–28:31) contains an account of the missionary activity of Paul (Saul), being an account of his travels through Asia Minor and Europe, by which he introduced the gospel of Jesus Christ to Jew and Gentile, and especially to the Gentile.

Although the book of Acts tells us of the preaching of only a few of the original members of the Twelve (namely Peter, James, and John), we conclude that the other Apostles were also actively bearing testimony of Jesus Christ and establishing the Church in whatever lands they could reach. Perhaps they visited in the areas east, north, and south of Palestine. People from such areas are mentioned as having been present on the day of Pentecost (Medes, Elamites, Mesopotamia, Cappadocia, Egypt, and Arabia, Acts 2:9–11), and it is probable that the gospel was first carried into these lands by these people returning from the Feast of Pentecost in Jerusalem and was formally established by the leaders of the Church in the ensuing years.

The name Adam is given to the first man of the human family on this earth as cited in the account of the Creation in the books of Genesis, Moses, and Abraham and in many instances in the New Testament, Book of Mormon, and Doctrine and Covenants. From these scriptures we learn that Adam is the father and patriarch of the human race on the earth. The aggregate of the scriptures certifies that his transgression in the garden of Eden, although designated as a “fall,” was necessary to the advancement and spiritual progress of humanity on this earth, and Adam rightly should be honored, not denigrated. Adam is the Ancient of Days and is also known as Michael. He is the archangel and will come again to the earth in power and glory as the patriarch of the human family preparatory to the Second Coming of Jesus Christ (Dan. 7:9–14; D&C 116; HC 3:385–87; 4:207–8).

From latter-day revelation we learn that Adam had a pure and perfect language that was both written and spoken (Moses 6:5–6); that he was taught the gospel of Jesus Christ (Moses 6:51–63); that he was baptized in water and received the Holy Ghost (Moses 6:64–68); and that he was visited personally by the Lord (D&C 107:55–56). Other references to Adam include Luke 3:38; Rom. 5:12–21; 1 Cor. 11:9; 15:20–22, 45–49; 1 Tim. 2:13; 2 Ne. 2:20–26; Mosiah 3:11, 16; D&C 29:34–44; 107:41–57; Moses 2–6. See also Eve; Fall of Adam and Eve.

(1) Josh. 15:3; same as Hazar-addar (Num. 34:4).

(2) The twelfth month (Esth. 3:7). See also Calendar.

Wonder, astonishment, or amazement, with no implication of esteem or approval (Jude 1:16; Rev. 17:6; see also 2 Thes. 1:10).

The Lord [Jehovah] is my Lord. (1) Fourth son of David (2 Sam. 3:4); usurps the kingdom, pardoned, afterwards slain (1 Kgs. 1:5–53; 2:13–28; 1 Chr. 3:2).

(2) 2 Chr. 17:8.

(3) Neh. 10:16.

My Lord is exalted (sometimes abbreviated into Adoram). The officer “over the levy” who superintended the forced labor employed in public works during the reigns of David, Solomon, and Rehoboam (2 Sam. 20:24; 1 Kgs. 4:6; 5:14; 12:18); death of, by stoning (2 Chr. 10:18, where he is called Hadoram).

Lord of righteousness. King of Jerusalem (Josh. 10:1); one of the five kings who war against Gibeon (10:3–5); put to death (10:22–27).

There are two types of adoption spoken of in the scriptures. A person who is of non-Israelite lineage becomes a member of the house of Israel through faith in Jesus Christ when it is accompanied by baptism in water and the reception of the Holy Ghost. In addition, all candidates for the fulness of salvation are accounted as sons and daughters of Jesus Christ, being His children by obedience to the gospel (Mosiah 5:7–8). Although the word adoption is not actually used by John the Baptist, he taught the concept as recorded in Matt. 3:9 and Luke 3:8 (compare JST Matt. 3:36 [Appendix]; JST Luke 3:8 [Luke 3:8 note d]). See also Rom. 8:15–17; Gal. 4:5–7; Eph. 1:5; Abr. 2:10.

Splendor of the king, or fire-king. (1) Name of an idol, probably representing the sun (2 Kgs. 17:31).

(2) Son of Sennacherib (2 Kgs. 19:37; Isa. 37:38).

The unlawful association of men and women. Although generally having reference to illicit activity of married persons, the scripture often does not distinguish between the married and the unmarried. While adultery is usually spoken of in the individual sense, it is sometimes used to illustrate the apostasy of a nation or a whole people from the ways of the Lord, such as Israel forsaking her God and going after strange gods and strange practices (Ex. 20:14; Jer. 3:7–10; Matt. 5:27–32; Luke 18:11; D&C 43:24–25). Severe penalties were given in the Old Testament for adultery (Lev. 20:10); and unrepentant adulterers will suffer the judgments of God in the world to come (Heb. 13:4; Rev. 18:3–18; D&C 76:103).

The steep pass on the road from Jericho to Jerusalem (Josh. 15:7; 18:17).

One who pleads another’s cause. Jesus Christ is the Advocate with the Father, on behalf of the righteous (1 Jn. 2:1; Moro. 7:28; D&C 45:3–5; 110:4). See also Atonement; Christ.

Healed by Peter at Lydda (Acts 9:33).

Springs. A place where John performed baptisms (John 3:23). Its site is uncertain, but its selection because there “was much water there” emphasizes baptism by immersion.

A prophet who foretold a famine (Acts 11:28) and Paul’s imprisonment (21:10).

An Amalekite king spared by Saul and killed by Samuel (1 Sam. 15:8–23); the name was perhaps a title (like Pharaoh among the Egyptians); see Num. 24:7.

First mentioned in Gen. 4:2; some laws pertaining to it are found in Lev. 19:9–10, 19; 23:10–14, 22; 25:3–7, 11, 18–22; Deut. 24:19–22; 25:4; 26. Cultivation of the vine and olive, two of the most important products of Palestine, necessarily implies a settled life and could not be practiced by wandering tribes. In addition to the vine and olive, various kinds of cereal grains were extensively cultivated. The plowshare and the pruninghook together represent agriculture (Isa. 2:4; Joel 3:10). Among other implements of husbandry mentioned are the sickle, the threshing instrument, the winnowing shovel, and the winnowing fork. Grain was either simply parched (Ruth 2:14), pounded in a mortar (Prov. 27:22), or ground in a handmill made of two slabs of stone that were placed one upon another. The work of grinding was usually performed by slaves, often by female slaves, and hence came to be regarded as degrading (Judg. 16:21; Lam. 5:13). Thus Isaiah, addressing Babylon, bids her descend from the throne and grind meal (Isa. 47:2). Mention is also made of millstones (Matt. 18:6); large and heavy, they were turned by the use of animals. See also Rain.

Listens to Paul at Caesarea (Acts 25:13–26:32). Son of Herod Agrippa Ⅰ and brother of Bernice and Drusilla. See also Herod.

(1) Son of Omri, and the most wicked and most powerful of the kings of northern Israel; he married Jezebel, a Sidonian princess, through whose influence the worship of Baal and Asherah was established in Israel (1 Kgs. 16:32–33; 2 Kgs. 3:2); and an attempt was made to exterminate the prophets and the worship of Jehovah (1 Kgs. 18:13). We have another instance of Jezebel’s evil influence over Ahab in the story of Naboth (1 Kgs. 21). During Ahab’s reign the kingdom of Israel was politically strong. After a struggle with Benhadad, king of Syria, in which Ahab was successful (1 Kgs. 20), Israel and Syria made an alliance for the purpose of opposing Assyria. We learn from Assyrian inscriptions that the united forces were defeated by Shalmaneser Ⅲ, and Ahab then made an alliance with Jehoshaphat, king of Judah, against Syria and was killed while attempting to capture Ramoth-gilead (1 Kgs. 22; 2 Chr. 18).

(2) A lying prophet (Jer. 29:21).

Old Testament name of one Median and two Persian kings. (1) Dan. 9:1, father of “Darius the Mede.”

(2) Ezra 4:6; probably the same as (3).

(3) Esth. 1:1, where Ahasuerus is certainly to be identified with Xerxes.

Possessor. King of Judah (2 Kgs. 16; 2 Chr. 28); makes an alliance with Tiglath-pileser, king of Assyria, in order to repel an attack from Syria and Israel; copies heathen altar (2 Kgs. 16:10); Isaiah’s message to (Isa. 7); dial of Ahaz (2 Kgs. 20:11; 23:12).

The Lord upholds. (1) King of Israel; the chief events of his reign were his joint maritime expedition with Jehoshaphat (2 Chr. 20:35–37) and the revolt of Moab (see Moabite Stone) (2 Kgs. 1:2; 3:4–5; see also 1 Kgs. 22:40, 49–53; 2 Kgs. 1).

(2) King of Judah; joined Jehoram, king of Israel, in his attempt to recover Ramoth-gilead; was wounded in Samaria; and died at Megiddo (2 Kgs. 8:25–29; 9:16–29; 10:13; 12:18; 1 Chr. 3:11; 2 Chr. 22:1–11); called Azariah (2 Chr. 22:6) and Jehoahaz (2 Chr. 21:17).

A Shilonite who prophesied to Jeroboam of the rending of the kingdom of Israel into ten tribes and two tribes (1 Kgs. 11:29–39; 12:15). Also prophesied of the Lord’s judgment upon Jeroboam for wickedness (1 Kgs. 14:1–18; 15:29; 2 Chr. 9:29).

Brother of anger. (1) 1 Sam. 14:50.

(2) Son of Zadok (2 Sam. 15:27, 36); sent secretly to David, hidden in a well (17:17–21; 18:19–29; 1 Chr. 6:8–9, 53).

(3) 1 Kgs. 4:15.

Brother-king. (1) Gives David hallowed bread (1 Sam. 21:1–9); slain by Saul (22:9–20; 23:6; 30:7; Ps. 52 heading).

(2) 2 Sam. 8:17; 1 Chr. 24:3, 6, 31. See also Abiathar.

Brother of grace. (1) 1 Sam. 14:50.

(2) Wife of David and mother of Amnon (1 Sam. 25:43; 27:3; 30:5; 2 Sam. 2:2; 3:2; 1 Chr. 3:1).

Brother of folly (2 Sam. 15:12, 31, 34). His counsel overthrown by Hushai, he hangs himself (16:15–17:23). Grandfather of Bathsheba (2 Sam. 11:3; 23:34; 1 Chr. 27:33–34).

A man of the tribe of Dan, to whom the Lord gave wisdom to construct the tabernacle (Ex. 31:6; 35:34; 36:1–2; 38:23).

The heap of ruins. Two miles southeast of Bethel (Gen. 12:8; 13:3); Israel smitten at Ai (Josh. 7); taken by stratagem (8:1–9:3; 10:1–2; 12:9; Ezra 2:28; Neh. 7:32).

Runs from Jerusalem westward toward the Mediterranean; associated with the sun and moon standing still, as in Josh. 10:12–14.

(1) Son of Simon of Cyrene and brother of Rufus (Mark 15:21).

(2) Acts 4:6; otherwise unknown.

(3) Acts 19:33.

(4) 1 Tim. 1:20.

(5) 2 Tim. 4:14. The individuals in the scripture references for numbers 3, 4, and 5 are all connected with Ephesus.

(6) King of Macedon, surnamed the Great; born 356 B.C., died 323 B.C. He made himself ruler over a wide empire stretching from Greece to the Indus, including Syria and Egypt. Josephus records a meeting between him and the high priest Jaddua (Neh. 12:11, 22). This story is that Alexander was marching against Jerusalem when the high priest came to meet him in his robes of hyacinth and gold and accompanied by a train of priests and citizens arrayed in white. Alexander was so moved by the solemn spectacle that he did reverence to the high priest, visited Jerusalem, and conferred important privileges on the Jews.

The Greek capital of Egypt founded 332 B.C. by Alexander the Great. It soon became an important center of commerce and learning; its library was the largest in the world. Jews settled here in large numbers, and it was for their use that the Greek translation of the Old Testament was made. (See Septuagint.) Alexandria was the meetingplace of Jewish religious belief and Greek philosophy. We see some of the results of this meeting in the book of the Wisdom of Solomon (see Apocrypha), possibly written in Greek by a Jew in Alexandria about the beginning of the Christian era. Philo, an eminent Jewish philosopher, lived at Alexandria, 20 B.C.–A.D. 50.

Same as Almug.

Praise ye the Lord (Rev. 19:1–6; see also Ps. 105:45; 106–50).

In full blossom in Palestine during January or February; the leaves appear in March; and the fruit is ripe by April or May (Ex. 25:33–34; 37:19–20; Num. 17:8; Eccl. 12:5).

Donations for the poor, mentioned frequently in the New Testament (Matt. 6:1–4; Luke 11:41; 12:31–34; Acts 3:3; 10:2; 24:17). Throughout his travels Paul gathered and distributed donations for the needy saints in Jerusalem (Rom. 15:25–27; 1 Cor. 16:1–2; 2 Cor. 8:9; Gal. 2:10). This was an organized and united welfare program of the Church. Although not mentioned in the Old Testament as alms, the principle is given in many instances; for example, Deut. 24:19. See also Ps. 41:1; 112:9; Prov. 14:21; 19:17; 22:9; 28:27; Acts 9:36; 11:29–30; Philip. 4:18; 1 Tim. 6:18–19.

Sandalwood; imported by Solomon from Ophir for the temple, for his own house, and for musical instruments, 1 Kgs. 10:11–12; 2 Chr. 2:8; 9:10–11. The wood used was probably the red sandalwood of India, of which musical instruments are still made.

Some aromatic and highly prized wood is indicated (Num. 24:6; Ps. 45:8; Prov. 7:17; Song 4:14). A mixture of myrrh and aloes was used for embalming (John 19:39).

First letter of the Greek alphabet, often used in conjunction with Omega, the last letter, and applied as descriptive names of the all-encompassing nature of Christ, being the first and the last, the beginning and the end (Rev. 1:8, 11; 21:6; 22:13; 3 Ne. 9:18; D&C 19:1; 38:1; 45:7).

(1) Father of Matthew or Levi (Mark 2:14).

(2) Father of James the Apostle (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13); by some scholars identified with Cleopas (Luke 24:18) and Cleophas (John 19:25). See also James.

Used for sacrifices and offerings and for sacred ordinances of the gospel. Altars are first mentioned in Gen. 8:20; animal sacrifice was offered on altars (Gen. 12:7–8; 13:4, 18; 22:9; 26:25; 33:20; 35:7; Num. 23:1, 29; 1 Sam. 14:35; 1 Kgs. 18:30–32). At the four corners were four horns; on these, the loftiest points of the altar, the blood of the sin offerings was put, that the atonement be brought nearer to God. At times these horns were also a place of refuge for fugitives (1 Kgs. 1:50; 2:28). The materials of an altar were either of raised earth (Ex. 20:24; 2 Kgs. 5:17) or unhewn stones (Ex. 20:25; Deut. 27:5; Josh. 8:31). The Israelites often enclosed the earth or stones in a wooden case to preserve the proper shape (Ex. 27:1). The wood again might be overlaid with brass or gold (Ex. 39:39; 40:26). In the tabernacle the Altar of Burnt Offering stood in a court outside the tent; its outer frame was acacia wood overlaid with brass (Ex. 27:1–2; 39:39). Around it, halfway up, was a ledge (Ex. 27:5), with rings and staves by which it was carried. In the Holy Place, before the veil and the mercy seat (Ex. 30:6) was the Altar of Incense, similar in construction to the Altar of Burnt Offering, but smaller and overlaid with gold. On it incense was burned morning and evening (no animal sacrifices); and on its horns once a year, on the Day of Atonement, the blood of the sin offering was put (Ex. 30:10). In the Holy of Holies stood the Ark of the Covenant, and over it the mercy seat. These also served as a type of sin offering on the Day of Atonement (Lev. 16:14–15). The furniture of Solomon’s Temple was similar to that of the tabernacle. The Altar of Incense was of cedarwood overlaid with gold. In the outer court stood the brazen altar made after the former pattern, but much larger (2 Chr. 4:1). Ahaz replaced it by an altar apparently of a Damascus pattern (2 Kgs. 16:11–16). Under the Law (Deut. 12:5, 11–14) the people were forbidden to build an altar except in the place where God should choose to put His Name—the temple at Jerusalem; but until the days of Hezekiah sacrifices apparently were offered in other places as well. Altars are also mentioned in Matt. 5:23; Acts 17:23; Heb. 13:10; Rev. 6:9; 8:3; 9:13; 11:1; 1 Ne. 2:7; Alma 15:17; D&C 135:7; Abr. 1:8–13.

An Arab tribe that lived in the desert of Paran between the Arabah and the Mediterranean and at one time seem to have ranged as far north as Mount Ephraim (Judg. 5:14; 12:15). The Amalekites were at constant war with the Hebrews from the time of Moses (Ex. 17:8, etc.) till their power was broken by Saul and David (1 Sam. 15; 27:8; 30; 2 Sam. 8:12), and their last remnant was destroyed by the Simeonites (1 Chr. 4:43).

See Tell el-Amarna Letters.

A burden. Made captain of the host by Absalom (2 Sam. 17:25); offer made to Amasa by David (19:13); was slain by Joab (20:4–5, 8–12; 1 Kgs. 2:5, 32; 1 Chr. 2:17).

Strong (is) the Lord. (1) King of Judah (2 Kgs. 12:21; 13:12); slays murderers of his father, conquers Edom, overcome and spoiled by Joash, slain at Lachish (14:1–23; 15:1, 3; 1 Chr. 3:12; 2 Chr. 24:27–26:4).

(2) Priest of Bethel (Amos 7:10–17; others in 1 Chr. 4:34; 6:45).

Firm, true. The word is used to denote acceptance (Deut. 27:15–26) or truthfulness (1 Kgs. 1:36). Amen was the proper response of a person to whom an oath was administered (1 Chr. 16:36; Neh. 5:13; 8:6). Christ is called “the Amen, the faithful and true witness” (Rev. 3:14; see also John 14:6; 1 Cor. 14:16; 2 Cor. 1:20).

A tribe descended from Lot, the nephew of Abraham (Gen. 19:38; Deut. 2:19); worshippers of Molech or Milcom (1 Kgs. 11:7, 33); they were settled east of Mount Gilead, from the Jabbok southwards, and in the time of the Judges laid claim to the Israelite settlements in Gilead (Judg. 11) but were repulsed by Jephthah and again by Saul (1 Sam. 11) and finally reduced to subjection by David (2 Sam. 10; 11:1; 12:9, 26, 31). They regained their independence after David’s death and maintained it, as allies of their Aramean neighbors and bitter enemies of Israel, till they fell under the power of Assyria and Chaldea (2 Kgs. 24:2; Ezek. 25:2–10; Amos 1:13–15; Zeph. 2:8). Nor were they less hostile to the Jews after the Captivity (Neh. 4). Even under foreign rule the obstinate little nation retained its individuality for two centuries after Christ till it disappeared, absorbed by the advance of the Arabs. The capital Rabbath Ammon received a Greek colony and the name of Philadelphia from Ptolemy Philadelphus, but the old name reappears in the modern Amman.

The Amorites were northwest Semitic-speaking peoples who lived about the time of Abraham in the areas that encompass Palestine and Syria. Some Amorite tribes settled in Babylon. Hammurabi the First of Babylon was an Amorite.

Burden. The prophet Amos prophesied in the days of Uzziah, king of Judah (died about 740 B.C.), and Jeroboam Ⅱ, king of Israel (died about 750 B.C.). He was a shepherd (Amos 1:1; 7:14) and a native of Tekoa, 12 miles south of Jerusalem, but his ministry was among those of the northern kingdom of Israel. His emphasis was upon the moral character of Jehovah, the righteous ruler of all nations and men. Amos shows that the offering the Lord most cares for is a righteous life—the sacrifices of animals lose their meaning if offered as substitutes for personal righteousness (5:21–27). The fact that Israel is the covenant people would make their punishment the heavier (3:2; 9:7). Yet Israel will not be utterly destroyed (9:8), and in the last days the kingdom will return to and even surpass its ancient glory (9:11–15). Amos emphasizes that the Lord speaks through His prophets in warning mankind (3:7).

A Levite, son of Kohath (Num. 3:17–19; 1 Chr. 6:2–3, 18); married Jochebed and became father of Moses and Aaron (Ex. 6:18–20) and Miriam (Num. 26:59; 1 Chr. 6:3).

A people who had settled near Hebron and who were also encountered further north (Num. 13:32–33; Deut. 1:28; 2:10–11, 21; 9:1–2; Josh. 14:12–15; 11:21–22).

(1) Punished for lying (Acts 5:1–6).

(2) A Christian disciple at Damascus who baptized Paul (Acts 9:10–18; 22:12).

(3) The high priest before whom Paul was brought by Caesar Lysias and who was one of Paul’s accusers at the hearing before Felix (Acts 23:2–5; 24:1). An evil person, he was finally murdered by the populace during a disturbance in Jerusalem.

An accursed thing (1 Cor. 16:22).

Brother of Simon Peter. As a disciple of John the Baptist he met Jesus and then brought Peter to meet Jesus. He was one of the earliest called to be a disciple of Jesus Christ and was one of the Twelve. Matt. 4:18; 10:2; Mark 1:16, 29; 13:3; John 1:40, 44; 6:8; 12:22.

These are messengers of the Lord and are spoken of in the epistle to the Hebrews as “ministering spirits” (Heb. 1:14). We learn from latter-day revelation that there are two classes of heavenly beings who minister for the Lord: those who are spirits and those who have bodies of flesh and bone. Spirits are those beings who either have not yet obtained a body of flesh and bone (unembodied) or who have once had a mortal body and have died and are awaiting the Resurrection (disembodied). Ordinarily the word angel means those ministering persons who have a body of flesh and bone, being either resurrected from the dead (reembodied), or else translated, as were Enoch, Elijah, etc. (D&C 129).

There are many references to the work of angels in the Old Testament. In some passages the “angel of the Lord” speaks as the voice of God Himself (Gen. 22:11–12). The word angel is also sometimes used to designate a human messenger, as in JST Gen. 19:15 (Appendix), and may have some application also in Matt. 13:39–42. There is evidence of nonmortal beings who serve God in heaven (1 Kgs. 22:19; Alma 36:22) and also of some who do God’s will and minister to men on the earth (Gen. 28:12; 32:1; 2 Sam. 24:16; 1 Kgs. 19:5–7; 2 Kgs. 1:15; 19:35; Ps. 91:11).

We find angels mentioned by name in Dan. 8:16; 9:21; 10:13, 21; 12:1; Luke 1:19, 26. In latter-day revelation we learn that the angel Michael is Adam, and the angel Gabriel is Noah (HC 3:386).

In the New Testament there are many references to the ministry of angels but no clear statement as to their nature or their relation to mankind in general. Angels attended on our Lord throughout His life on earth (Matt. 1:20; 2:13, 19; 4:11; 28:2–8; Luke 1:11–20, 26–30; 2:9–15; 22:43). Jesus often spoke of angels (Matt. 13:14–30, 37–41; 16:27; 18:10; 22:30; 24:36; Luke 15:10, etc.). The Sadducees did not believe in supernatural beings, but the Pharisees believed in both angels and spirits, which fact Paul used to his advantage when brought before the Sanhedrin (Acts 23:7–9). Other New Testament references are Acts 7:53; 1 Cor. 4:9; 6:3; 11:10; Gal. 1:8; 3:19; Col. 2:18 (where we are warned against worship of angels), and throughout the Revelation of John. There are references to fallen angels in 2 Pet. 2:4 and Jude 1:6.

The scriptures speak of the devil’s angels. These are those spirits who followed Lucifer and were thrust out in the war in heaven and cast down to the earth. See Rev. 12:1–9; D&C 29:36–38; Moses 4:1–4; Abr. 3:27–28; and as alluded to by Peter and Jude cited above.

Latter-day revelation contains much about the nature, ministry, and identification of angels. See 2 Ne. 32:2–3; Alma 12:28–29; 13:24–26; Moro. 7:29–31; D&C 7:6–7; 13; 27:16; 76:21; 110:11–16; 128:21; 129; 132:16–18. Angels do not have wings (HC 3:392).

The word angel is used in various ways. A person who is a divine messenger is called an angel. Thus Moroni, John the Baptist, Peter, James, John, Moses, Elijah, and Elias all ministered to Joseph Smith as angels. These all shall be exalted and inherit celestial glory. The scriptures also speak of another class of persons who, because of failure to obey the gospel, will not be exalted and will become angels in eternity. These are spoken of as angels in Matt. 22:29–30 and D&C 132:16–18. This latter designation should not be confused with the use of the term angels having reference to the heavenly messengers sent forth to minister to the inhabitants of the earth.

Created, Gen. 1:24; names given to, Gen. 2:20; dominion over, given to man, Gen. 1:24–26; 9:2; Ps. 8:6–8; preserved in the ark, Gen. 6:19–22; penalty for damage done by, Ex. 21:28–36; 22:5; penalty for offenses against, Ex. 21:33–34; care for, Ex. 22:30; 23:5, 19; 34:26; Lev. 22:27–28; Deut. 14:21; 22:4, 6–7; 25:4; Prov. 12:10; 1 Cor. 9:9; 1 Tim. 5:18.

Cultivated for its seeds as a carminative and for seasoning dishes. See Matt. 23:23.

(New Testament form of Hannah.) A prophetess of the tribe of Asher who, after a short married life of seven years, had been, at the time of our Lord’s birth, a widow for 84 years. She was one of those who greeted the infant Jesus at His presentation in the temple (Luke 2:36–38).

Appointed high priest in A.D. 7 by the Roman legate Quirinius and deposed in A.D. 15 by Valerius Gratus. From A.D. 18–36 his son-in-law (John 18:13) Joseph Caiaphas was high priest, and during this time Annas was a person of great influence in the Sanhedrin. Jesus, when arrested, was first brought to him (John 18:13); he also took a leading part in the trial of the Apostles (Acts 4:6). In accordance with Jewish custom he kept the title “high priest” after he was deposed from office.

The message brought by the angel Gabriel to Mary announcing the Savior’s birth (Luke 1:26–35).

To apply oil or ointment to the head or the person. Anciently anointing was done for reasons both secular and sacred. It is a sign of hospitality in Luke 7:46 and of routine personal grooming in 2 Sam. 12:20 and Matt. 6:17. The maimed or sick were anointed with wine, oil, or ointment as medicine (Isa. 1:6; Luke 10:34; Rev. 3:18). The sick were also anointed with oil as part of the sacred procedure in healing of the sick by faith and the laying on of hands (Mark 6:13; James 5:14–15).

Kings were anointed to their office by the prophets (1 Sam. 10:1; 16:13; 2 Sam. 5:3; 1 Kgs. 1:39; 19:16; 2 Kgs. 9:3, 6; 11:12; 1 Chr. 11:3; 29:22; 2 Chr. 23:11). The anointing of the priests is outlined in Ex. 40:15; of the high priest (Aaronic order) in Lev. 21:10. Elisha was to be anointed a prophet by Elijah (1 Kgs. 19:16).

The holy anointing oil used in the law of Moses was composed of olive oil mixed with spices and was to be restricted in use to certain specified ceremonies (Ex. 30:22–33; 37:29). Paul and John speak of an anointing of the Spirit (2 Cor. 1:21–22; 1 Jn. 2:20, 27), and Peter says that “God anointed Jesus of Nazareth with the Holy Ghost and with power” (Acts 10:38). See Anointed One.

In the Church today holy consecrated olive oil is used in anointing persons in various sacred ceremonies, including administration to the sick. Although the scriptures do not specifically so state, we may confidently assume that anointing with oil has been part of true, revealed religion ever since the gospel was first introduced on this earth to Adam.

Jesus is spoken of as the Christ and the Messiah, which means He is the one anointed of the Father to be His personal representative in all things pertaining to the salvation of mankind. The English word Christ is from a Greek word meaning “anointed” and is the equivalent of Messiah, which is from a Hebrew and Aramaic term meaning “anointed.” See Ps. 2:2; Isa. 61:1–3; Luke 4:16–32; Acts 4:23–30; 10:38.

Immediately (Matt. 13:20; Mark 1:30).

A word used by John to describe one who would assume the guise of Christ but in reality would be opposed to Christ (1 Jn. 2:18–22; 4:3–6; 2 Jn. 1:7). In a broader sense it is anyone or anything that counterfeits the true gospel or plan of salvation and that openly or secretly is set up in opposition to Christ. The great antichrist is Lucifer, but he has many assistants both as spirit beings and as mortals. See 2 Thes. 2:1–12; Rev. 13:17; Jacob 7:1–23; Alma 1:2–16; 30:6–60.

(1) In Syria, an important city on the Orontes, founded 300 B.C. by Seleucus Nicator; in New Testament times the third city in the Roman Empire. It was the chief meeting point of East and West and a most disreputable city. During Paul’s life it was a center of gentile Christianity (Acts 6:5; 11:19–30; 13:1; 14:26; 15:22–35; 18:22; Gal. 2:11).

(2) In Pisidia, a Phrygian city in the Roman province of Galatia (Acts 13:14; 14:19–21; 2 Tim. 3:11).

King of Syria (175–164 B.C.), at a time when Palestine was a Syrian province. He resolved to try to crush all that was distinctive of Jewish nationality and worship. The struggle that followed is recorded in 1 Maccabees.

See Herod.

A city founded by Herod the Great on the road from Jerusalem to Caesarea (Acts 23:31).

Assyrian colonists in Samaria (Ezra 4:9; 5:6; 6:6).

See Revelation of John.

Secret or hidden. By this word is generally meant those sacred books of the Jewish people that were not included in the Hebrew Bible (see Canon). They are valuable as forming a link connecting the Old and New Testaments and are regarded in the Church as useful reading, although not all the books are of equal value. They are the subject of a revelation recorded in D&C 91, in which it is stated that the contents are mostly correct but with many interpolations by man. Among these books the following are of special value:

The First Book of Esdras. Contains an account of Josiah’s religious reforms and the subsequent history down to the destruction of the Temple 588 B.C. It then describes the return under Zerubbabel and the events that followed, of which we have another account in the books of Ezra and Nehemiah. Esdras is another form of the name Ezra.

In Esdras 3:1–5:6 is a story that tells how Zerubbabel by his wisdom as page of Darius won the king’s favor and obtained permission to restore the captive Jews to their own country. This section is entirely independent of the canonical scriptures.

Of the date of the compilation of the book we know nothing save that its contents were known to Josephus (born A.D. 38).

The Second Book of Esdras. Contains seven visions or revelations made to Ezra, who is represented as grieving over the afflictions of his people and perplexed at the triumph of gentile sinners. The book is marked by a tone of deep melancholy. The only note of consolation is presented in the thought of the retribution that is to fall upon the heads of the Gentiles who have crushed the Jews. The references to the Messiah (7:28–29; 12:32; 13:32, 37, 52) deserve special notice. Many scholars feel the book was composed in the 1st century A.D.

The Book of Tobit. The story is briefly as follows: Tobit is a Jew of the tribe of Naphtali, living in Nineveh, a pious God-fearing man and very strict in the observance of the Jewish law. Trouble comes upon him, and he loses his eyesight. He sends his son Tobias to fetch ten talents of silver, which he had left in the hands of his kinsman Gabael who dwelt at Rages in Media. Tobias takes a traveling companion with him, who is in reality the angel Raphael. On the way they stop at Ecbatana and lodge at the house of one Raguel, whose daughter Sara has through the evil spirit Asmodeus been seven times deprived of husbands on the night of wedlock. Tobias on the ground of kinship claims her in marriage, and her parents grant consent. By supernatural means, with which Raphael had supplied him, he is able to expel the demon Asmodeus. During the marriage festivities the angel journeys to Rages and obtains the money from Gabael. Tobias and his wife then return to Nineveh; and by further application of supernatural means Tobias is able to restore his father’s sight. Raphael, having revealed his true nature, disappears. Tobit breaks forth into a song of thanksgiving. He and his family end their days in prosperity. The work’s general character seems to show that it was written in praise of a life spent in devout consistency with the Jewish law, even in a strange land.

The Book of Judith. Purports to describe a romantic event in the history of the Jews, that is, the murder of the Assyrian general Holofernes by Judith, a rich and beautiful widow of Betulia. The historical contradictions in the story, as well as its general character, leave us no reason to doubt that it is a work of fiction, in which perhaps some traditional deed of heroism in early days has been worked up.

The rest of the chapters of the Book of Esther. These chapters expand in greater detail the narrative of the canonical book. Their object is to illustrate the hearing of prayer and the deliverances from the Gentiles that God wrought for His people the Jews.

The Book of the Wisdom of Solomon. Written in praise of “Wisdom” and in condemnation of those who willfully rejected her. It purports to be addressed by the Israelite king Solomon to the kings and rulers of the earth. Many scholars feel it is of 1st century A.D. origin, in the Greek language. It shows traces of the influence of Greek philosophy. The most famous passages are those containing the description of “the righteous man” (4:7–18) and the picture of “Wisdom” (Wisdom 7–9).

The object of the book is to warn Alexandrian Jews against abandoning the religion of their fathers. The “Wisdom” of the book of Proverbs, “the fear of the Lord,” is asserted to be the basis of all true happiness.

The Wisdom of Jesus the son of Sirach, or Ecclesiasticus. This is the only book in the Apocrypha to which the name of the author can be assigned. In Ecclesiasticus 50:27 he speaks of himself as “Jesus the son of Sirach of Jerusalem.” We know nothing of him beyond what is told in the prologue to the book.

In style and character the book resembles the canonical book of Proverbs. The greater part is occupied with questions of practical morality. Some of the subjects discussed are friendship, old age, women, avarice, health, wisdom, anger, servants. The Song of Praise of the works of Creation (42:15–43:33) is a very powerful and beautiful composition, and the eulogy of the nation’s great men covers all of the Old Testament heroes, the omission of Ezra, Daniel, and Mordecai being remarkable.

The book was originally written in Hebrew and has come down to us in a Greek translation made by the author’s grandson, who prefixed to it a preface. This preface deserves special notice for its reference to the Jewish scriptures under the threefold title of “the Law, the Prophets, and the rest of the writings.” Some leaves containing about 23 chapters in Hebrew were discovered at Cairo in 1896.

The name Ecclesiasticus dates from the time of Cyprian (Bishop of Carthage, A.D. 248–58). It has no connection with Ecclesiastes.

The Book of Baruch. So called because it purports to contain a work written by Baruch, the prophet, in Babylon, in the fifth year after the destruction of Jerusalem by the Chaldeans. Most scholars feel that it was probably composed at a later date.

Attached to the Book of Baruch is the so-called Epistle of Jeremy, purporting to be a letter written by the prophet Jeremiah to the Jews who were being carried away captive to Babylon.

The Song of the Three Children. Purports to be the song sung by Shadrach, Meshach, and Abed-nego (they are called Ananias, Azarias, and Misael in verse 66) in the midst of the burning, fiery furnace.

The History of Susanna. This story describes how Daniel as a young man procured the vindication of Susanna from a shameful charge, and the condemnation of the two elders who had borne false witness against her.

Bel and the Dragon. In this fragment we have two more anecdotes related of Daniel. In the first, Daniel discovers for King Cyrus the frauds practiced by the priests of Bel in connection with the pretended banquets of that idol. In the second we have the story of his destruction of the sacred dragon that was worshipped at Babylon. Both stories serve the purpose of bringing idolatry into ridicule.

The Prayer of Manasses, king of Judah. This is a penitential prayer built up, for the most part, of sentences and phrases taken from the canonical scriptures. There is little reason for giving it the title that it bears.

The First Book of the Maccabees. (See Maccabees.) The importance of this work for our knowledge of Jewish history in the 2nd century B.C. can hardly be surpassed. It recounts with great minuteness the whole narrative of the Maccabean movement from the accession of Antiochus Epiphanes (175) to the death of Simon (135). The persecution of Antiochus Epiphanes and the national rising led by the aged priest Mattathias, the heroic war of independence under the lead of Judas the Maccabee, and the recovery of religious freedom and political independence under Jonathan (160–143) and Simon (143–135) mark the chief divisions of the stirring period that the book chronicles.

The Second Book of the Maccabees. Deals with the history of the Jews during 15 years (175–160) and therefore goes over part of the period described in 1 Maccabees. It is inferior to that book both in simplicity and in accuracy because legends are introduced with great freedom. However, the doctrine of the Resurrection is strongly affirmed.

The books mentioned above taken together make up what is generally known as the Apocrypha. They are frequently printed along with the canonical scriptures. The Roman Church regards as part of the canon the books of Tobit, Judith, Wisdom of Solomon, Ecclesiasticus, Baruch, 1 and 2 Maccabees, and the additions to Daniel and Esther. Besides these books, there are other Jewish apocryphal writings. The chief are the Psalms of Solomon, the Book of Enoch, the Apocalypse of Baruch, the Testaments of the Twelve Patriarchs, the Assumption of Moses, the Book of Jubilees, and the Sibylline Oracles.

An Alexandrian Jew, an eloquent man and mighty in the scriptures (Acts 18:24–19:1). He received instruction in the gospel at Ephesus from Aquila and Priscilla and then went to Corinth; his name was afterwards connected with one of the disputes that arose there (1 Cor. 1:12; 3:4–6, 22; 16:12). We afterwards hear of him in Crete (Titus 3:13).

Destroyer, a Greek translation of the Hebrew word Abaddon, or “Destruction”; in Rev. 9:11 it is the name of the Angel of the Abyss (bottomless pit) made familiar to English readers by Bunyan’s Pilgrim’s Progress.

The word means “one sent forth.” It was the title Jesus gave (Luke 6:13) to the Twelve whom He chose and ordained (John 15:16) to be His closest disciples during His ministry on earth and whom He sent forth to represent Him after His Ascension into heaven. The calling of an Apostle is to be a special witness of the name of Jesus Christ in all the world, particularly of His divinity and of His bodily resurrection from the dead (Acts 1:22; D&C 107:23).

Twelve men with this high calling constitute an administrative council in the work of the ministry. When a vacancy occurred with the death of Judas Iscariot, Matthias was divinely appointed to that special office as a member of the council (Acts 1:15–26). Today twelve men with this same divine calling and ordination constitute the Quorum of the Twelve Apostles in The Church of Jesus Christ of Latter-day Saints.

The title was also applied to others who, though not of the number of the original Twelve, yet were called to serve as special witnesses of the Lord. Paul repeatedly spoke of himself as an Apostle (Rom. 1:1; 1 Cor. 1:1; 9:1; Gal. 1:1). He applied the title to James, the Lord’s brother (Gal. 1:19), and also to Barnabas (1 Cor. 9:5–6; see also Acts 14:14). The New Testament does not inform us whether these three brethren also served in the Council of the Twelve as vacancies occurred therein, or whether they were Apostles strictly in the sense of being special witnesses for the Lord Jesus Christ.

Jesus is referred to as an Apostle in Heb. 3:1–2, a designation meaning that He is the personal and select representative of the Father.

A place on the Appian Road, 43 miles from Rome (Acts 28:15).

A Jew, native of Pontus, settled in Rome as a tentmaker, married to Priscilla or Prisca, expelled from Rome by decree of Claudius, settled in Corinth where Paul met them, and then moved to Ephesus (Acts 18:2–3, 18). At Ephesus Aquila and Priscilla instructed Apollos in the faith (Acts 18:26), and their house seems to have been a center of Church activity (1 Cor. 16:19). From the references to them in Rom. 16:3 it appears that they returned to Rome, but later on we find them again at Ephesus (2 Tim. 4:19).

Capital of Moab, at the eastern end of one of the Arnon valleys (Num. 21:15, 28; Deut. 2:9, 18, 29; Isa. 15:1).

The inhabitants of southern Arabia are called in the Old Testament “Joktanites” (Gen. 10:26–30). A Semitic trading race, they were closely allied to the Abyssinians. In middle Arabia were the Ishmaelites, who claimed descent from Abraham, but in language were more closely allied to the people of southern Arabia than to the Hebrews. In northern Arabia were a large number of wandering tribes, of whom the Midianites were the chief, descended from Abraham and Keturah (Gen. 25:1–4). These tribes are frequently called in the Old Testament “the Children of the East.”

The Arameans were not a single nation but a widespread branch of the Semitic race. In the King James Version they are generally called Syrians. According to Gen. 10:22 Aram was son of Shem, but in Gen. 22:21 he is called son of Kemuel and grandson of Nahor. The Arameans therefore had kinship with the Hebrews. Their oldest seats were in Aram-naharaim (meaning the land within the bend of the [Euphrates] River). From an early date there were many Arameans in Assyria and Babylonia, and in these countries the Aramaic language finally prevailed over the old Assyrian and was only displaced by the Arab conquest. On the other hand, the Arameans crossed the Euphrates and, pushing aside the old inhabitants of the Orontes valley, were settled in the time of David as far south as Damascus and Beth-Rehob on the southern skirts of Hermon (2 Sam. 8:3–8; 10:6–19). These immigrants were not yet strong enough to resist David, who reduced them to subjection, but Damascus regained its independence under Solomon and soon became the center of a powerful kingdom, which pressed hard on Israel from the days of Ahab downward and reduced the house of Jehu to the last extremity. When the Assyrians advanced on Canaan the first brunt of their attack fell on the Syrians, and the relief thus given to Israel seems to be alluded to in 2 Kgs. 13:5. At length, in 733 B.C., Damascus fell before Tiglath-pileser Ⅱ and the Arameans lost their political independence. But their language, which was already that of a great part of the empire of Nineveh, continued to spread in the train of Assyrian and Persian conquest. Aramaic was the diplomatic speech of Palestine in the time of Hezekiah (2 Kgs. 18:26). There is evidence that after the return from exile the Jews themselves gradually adopted Aramaic as the language of common life. The dialect called Hebrew in the New Testament is not the language of David and Isaiah, but a form of Aramaic.

An official language of the Persian Empire, spoken widely throughout the Near East. Certain portions of the Old Testament are written in Aramaic (Ezra 4:8–6:18; 7:12–26; Jer. 10:11; Dan. 2:4–7:28). Aramaic words are also found in Job, Song of Solomon, Jonah, Esther, the Hebrew parts of Daniel, and some of the Psalms.

The common language of the Jews after the return from Babylon was Aramaic, and it is most probable that Jesus and the Twelve spoke Galilean Aramaic, rather than the Hebrew of earlier times. See also Aram.

The Hebrew name of the district called by the Assyrians Urartu and now called Armenia. On one of its mountains the Ark rested (Gen. 8:4).

Father of Anak, ancestor of a race of giants (Josh. 14:15; 15:13; 21:11); founder of city of Arba, called Kirjath-arba, afterwards known as Hebron (Gen. 35:27).

Son of Herod the Great (Matt. 2:22). See also Herod.

It is probable that long after their settlement in Palestine a considerable portion of the Israelites continued to dwell in tents; and tent sanctuaries were employed from the earliest times (2 Sam. 7:6–7) down to the reign of Josiah. It was not until the establishment of the monarchy that the taste for sumptuous buildings began to show itself. This was due in part to foreign influence, and David’s house of cedar (2 Sam. 5:11) and the temple of Solomon were both erected by Phoenician workmen. Phoenician architecture had not such marked peculiarities as distinguished that of Egypt or of Babylonia. Temples were mostly of massive stone blocks; the decorations generally consisted of metal plating or of carved cedarwood. The Phoenicians, like other Semites, cared much more for richness of material than for beauty of form. Besides the products of Syria, ivory and sandalwood (called almug trees, 1 Kgs. 10:11), brought by the Tyrians from the remote East, were occasionally used. Thus Solomon had an ivory throne, overlaid, at least in part, with gold; and in later times there were ivory palaces (under Ahab, 1 Kgs. 22:39; see also Ps. 45:8), that is, of course, palaces in which ivory formed the principal interior decoration. Under the Seleucid dynasty the Greek style of architecture was introduced but, owing to the religious scruples of the Jews, was never completely naturalized. The plastic representation of men and animals, which constituted an essential feature of Greek art, could not be tolerated by the strict Jews; and so strong was the feeling on this subject that at the time of the Jewish revolt it was thought necessary to demolish the palace built at Tiberias by Herod Antipas because of the sculptured animals with which it was adorned. See also House.

A member of the Council of the Areopagus (Acts 17:34).

The hill of Ares or Mars, in Athens, west of the Acropolis, where the council, which was the highest judicial authority in Athens, used to meet. The assembly mentioned in Acts 17:19 was probably an informal gathering and not a judicial tribunal.

Father-in-law of Herod Antipas; Paul escapes from him (2 Cor. 11:32). See also Herod.

Hebrew, altar of God. A name for Jerusalem (Isa. 29:1–7).

Home of Joseph, the wealthy counselor who was a disciple of Jesus (Matt. 27:57; Luke 23:50–51; John 19:38) and in whose tomb Jesus was buried. May be Ramathaim of the Old Testament, the birthplace of Samuel (1 Sam. 1:1), lying in the hill country of Ephraim northwest of Jerusalem, and sometimes called Ramah. See also Joseph; Ramah.

A native of Thessalonica and a devoted fellow-laborer of Paul (Acts 19:29; 20:4; 27:2); with him in prison (Col. 4:10; Philem. 1:24).

In Rom. 16:10 Paul sends a greeting to his “household.” He is probably to be identified with the Aristobulus who was the younger brother of Herod Agrippa Ⅰ and who lived in Rome and was a friend of the Emperor Claudius.

The vessel built by Noah for saving life during the great Flood. Its dimensions were 300 cubits (about 450 feet) long, 50 cubits wide, and 30 cubits high; it was built of gopher or cypress wood, was three stories high, and was divided into “rooms.” See also Noah.

Also known as the Ark of Jehovah and the Ark of the Testimony; an oblong chest of acacia or shittim wood overlaid with gold, 2½ cubits long, 1½ broad and high, made by Moses at God’s command (Ex. 25). It was the oldest and most sacred of the religious symbols of the Israelites, and the Mercy Seat which formed its covering was regarded as the earthly dwelling place of Jehovah (Ex. 25:22). (See Mercy Seat.) The Ark was fitted with rings and staves, by which it was carried. Prayers were recited before it moved or rested (Num. 10:35–36), and during its progress it was treated with the greatest reverence. According to 1 Kgs. 8:9 it contained only the Tables of the Law, but in Heb. 9:4 it is said to have contained the “pot of manna” and “Aaron’s rod that budded,” which had been ordered to be kept “before the Testimony” (Ex. 16:32–34; 25:16; 40:20; Num. 17:10). The usual resting place of the Ark was in the Holy of Holies (see Tabernacle). It led the way at the passage of the Jordan (Josh. 3:3–13); it was present at the capture of Jericho (Josh. 6); and during the conquest of Canaan it seems to have been kept at Gilgal (9:6; 10:43). It was present at the solemn service held at Ebal (8:30–33). Later on it was removed to Shiloh (18:1; 1 Sam. 3:3). In the days of Eli it was captured by the Philistines (1 Sam. 4–7), who sent it back to Beth-shemesh (6:11–20), whence it was taken to Kirjath-jearim or Baale of Judah (6:21–7:2). Thence it was brought by David to Jerusalem, the journey being interrupted at Perezuzzah (2 Sam. 6; 1 Chr. 13:11). In Jerusalem it was placed in a separate tent, which David pitched for it (2 Sam. 7:2; 1 Chr. 16:1). It accompanied the army in the war against Ammon (2 Sam. 11:11), but David refused to take it with him in his campaign against Absalom (2 Sam. 15:24–25). On the completion of Solomon’s temple it was placed in the Holy of Holies (1 Kgs. 8:1–8). Apparently it was removed by Manasseh and reinstated by Josiah (2 Chr. 33; 35:3). In 2 Maccabees 2:4 there is an untrustworthy tradition of its preservation by Jeremiah at the destruction of the temple. It had certainly disappeared before the building of the second temple. It was seen by John in his vision of heaven (Rev. 11:19).

A Greek transliteration from the Hebrew Har Megiddon, or “Mountain of Megiddo.” The valley of Megiddo is in the western portion of the plain of Esdraelon about 75 miles north of Jerusalem. Several times the valley of Megiddo was the scene of violent and crucial battles during Old Testament times (Judg. 5:19; 2 Kgs. 9:27; 23:29). A great and final conflict taking place at the Second Coming of the Lord is called the battle of Armageddon. See Zech. 11–14, especially 12:11; Rev. 16:14–21.

The river of Moab, emptying into the Dead Sea (Num. 21:13–28; 22:36; etc.).

Longimanus. Son of Xerxes and king of Persia, 465–425 B.C.; hinders Jews from building (Ezra 4:7–23); gives commission to Ezra (6:14; 7:1–21; 8:1) and to Nehemiah (Neh. 2:1; 5:14; 13:6).

(1) Third king of Judah; the history of his reign is told in 1 Kgs. 15–16 and 2 Chr. 14–16. We are told his “heart was perfect all his days.” He raised the army to a state of efficiency, threw off the Egyptian yoke, and rebuilt the fortresses destroyed by Sheshonk. After this time there was no invasion from Egypt for more than 250 years. He made an alliance with Benhadad of Syria for the purpose of checking Baasha, king of Israel. By the advice of Azariah the prophet, he removed the high places, the Asherim, and sun-images; deposed the queen-mother Maachah and destroyed the idol she had made; and at a national assembly invited the people to make a covenant to seek Jehovah.

(2) 1 Chr. 9:16.

God hath made. Youngest son of Zeruiah, one of David’s 30 heroes (2 Sam. 23:24) and a commander in his army (1 Chr. 27:7); celebrated for his swiftness of foot, an accomplishment much valued in ancient times; slain by Abner (2 Sam. 2:18–32); Joab’s revenge (3:27–30; see also 1 Chr. 2:16; 11:26). Three other persons, 2 Chr. 17:8; 31:13; Ezra 10:15.

A cymbal-playing Levite appointed leader of David’s choir. Founded a family of singers called the “sons of Asaph” or “children of Asaph”; mentioned in the titles of various Psalms. See 1 Chr. 6:39; 15:17, 19; 16:4–7, 37; 25:1–9; 2 Chr. 5:12; 20:14; Ezra 2:41; 3:10; Neh. 7:44; Ps. 50; 73–83.

The formal departure of the Risen Savior from the earth, 40 days after His Resurrection. During the 40 days He had visited from time to time with the Apostles, speaking to them “of things pertaining to the kingdom of God.” The Ascension took place from a point on the Mount of Olives in the presence of the disciples. At that time two angels from heaven testified that in the future the Lord would return “in like manner.” See Mark 16:19; Luke 24:51; John 6:62; Acts 1:9–12.

Joseph’s wife (Gen. 41:45, 50; 46:20).

The Arabic Esdud, seat of the worship of Dagon (1 Sam. 5:1–9). Though allotted to Judah (Josh. 15:46–47) and occasionally held by kings of Judah (2 Chr. 26:6), it remained a Philistine city (Neh. 4:7; Amos 1:8). It was on the main route from Egypt to Phoenicia, midway between Gaza and Joppa. See Philistines.

Happy. Son of Jacob, by Zilpah, Leah’s handmaid, Gen. 30:13; blessings of, Gen. 49:20; Deut. 33:24–29; boundaries and inheritance of the tribe, Josh. 17:7, 10–11; 19:24–31, 34; Levite cities in, 21:6, 30; Judg. 1:31–32 (Asherites); 5:17; 6:35; 7:23; 1 Kgs. 4:16; 1 Chr. 6:62, 74; the descendants of, 1 Chr. 7:30–40; 12:36; 2 Chr. 30:11; Ezek. 48:2–3, 34. In New Testament, Anna of tribe of Aser (Asher), Luke 2:36.

One of the five chief cities of the Philistines (Judg. 1:18; 14:19; 1 Sam. 6:17; 2 Sam. 1:20; Amos 1:8; Zech. 9:5). Birthplace of Herod the Great.

Plural of Ashtoreth. Idols worshipped with Baal by the Israelites (Judg. 2:13; 10:6; 1 Sam. 7:3–4; 12:10; 31:10). Also a city in Bashan (Deut. 1:4).

In the New Testament denotes the Roman province that included the western parts of what is now called Turkey, that is, Mysia, Lydia, Caria, part of Phrygia, and the adjoining islands, Ephesus being the capital. See Rev. 1:11.

A kind of poisonous serpent (Deut. 32:33; Isa. 11:8).

The two great Eastern empires before which all the old states of Syria and Palestine fell. We learn their history partly from the Bible narrative and also from contemporary monuments written in cuneiform characters and recently deciphered.

Babylonia or Shinar (Gen. 10:10) is the alluvial country on the lower course of the Euphrates and Tigris, of which Babel or Babylon was the chief city. Assyria, or Asshur, occupied the Tigris valley to the north of Babylonia. Its center lay on the left bank of the Tigris, where the great city of Nineveh stood, opposite Mosul. Babylon and Nineveh were long rivals, but they had a common civilization of which the southern alluvium was the original home. Their language was Semitic, but in the southern country the Semites seem to have been preceded by another race from whom they acquired many things in their culture and religion, and to whom the origin of their peculiar cuneiform system of writing is generally ascribed. In process of time Assyria became the stronger power and began to push forth beyond its original limits. In the latter part of the 12th century B.C. the great conqueror Tiglath-pileser Ⅰ crossed the Euphrates and penetrated as far as the Phoenician coast; but these conquests were not permanent, and a period of deep decline followed; the monuments are silent for more than a century, and when they speak again about the close of the 10th century we find Assyria engaged in reestablishing its lost sovereignty in Mesopotamia.

The great conqueror Assurnazirpal (884–860) consolidated his kingdom throughout the country of the Two Rivers to the borders of Babylonia and took tribute from the western princes as far as Phoenicia, while his successor Shalmaneser Ⅲ made many wars beyond the Euphrates. In 854 B.C. he defeated a great confederation of Syrian states with Damascus at its head, and in 842 he took tribute from Jehu, king of Israel, but no sustained attempt to incorporate Syria in the empire was made till the reign of Tiglath-pileser Ⅲ (745–727). In 738 he took tribute from Damascus and Samaria (2 Kgs. 15:19); in 734 these powers revolted and the result of a fresh war was the destruction of Damascus, the depopulation of Gilead and Naphtali (2 Kgs. 15:29), and the acceptance of Assyrian suzerainty by Judah. There was now no independent state between Assyria and Egypt, and Egypt had no power to check the progress of the victor. But when Tiglath-pileser died, the Ethiopian So or Sebech (2 Kgs. 17:4) had made himself lord of all Egypt and had begun to foment a revolt in which Syria was involved, together with Philistia and Samaria, and that occupied the whole reign of Shalmaneser Ⅴ (727–722) and the first years of his successor. The siege of Samaria, begun by Shalmaneser (2 Kgs. 17:3–6), was concluded by Sargon (722–705), a valiant prince, who smote the Egyptians at Raphia (720) and maintained and extended his borders on all sides.

There was again a rising of the Philistines in 711 (Isa. 20), but once more the Egyptians failed their friends in the time of need. On Sargon’s death a fresh revolt broke out through all the empire, and Merodach-baladan of Babylon sought alliances even in Judea (2 Kgs. 20). If the Egyptians had been active Assyria might have been ruined, but while they encouraged the rebels they were so slow to take the field that the new king, Sennacherib (705–681), had time to crush the rising in the east and then appeared in Palestine (701). Once more the center of the revolt lay in the Philistine country supported by Hezekiah of Judah; but the rebels could do nothing without Egypt, and the siege of Ekron was formed before an Egyptian army appeared on the scene and was defeated in a great battle at Eltekeh. All Palestine now lay at the feet of the Assyrian; one man alone, the prophet Isaiah, who had never ceased to warn the Judeans against the vanity of their reliance on Egypt, remained undaunted and encouraged Hezekiah not to surrender his stronghold. The prophet’s confidence was justified; a great disaster fell on Sennacherib’s host (2 Kgs. 19:35), and he was obliged to return to Nineveh, leaving Judea humbled indeed but in possession of some measure of self-government.

Sennacherib was assassinated in 681 (2 Kgs. 19:37), and from this date the Bible has little to say of the Assyrians. But their power was still mighty under Esarhaddon (681–668), who invaded and conquered Egypt, and his son Assurbanipal. The latter lost Egypt but otherwise maintained the empire in outward strength till his death, about 626 B.C. After this, the fall came swiftly. The Assyrians, powerful to destroy, never showed themselves able to build up a stable political structure. They ruled by terror, crushing their enemies by fire and sword or weakening them by wholesale deportations to other parts of their empire. Their subjects never ceased to be the foes of their masters, and the whole course of the empire was marked by incessant revolts. The Babylonians in particular rose again and again and, on the death of Assurbanipal, finally recovered their independence.

Meanwhile the Median tribes to the northeast of Assyria had been consolidated into a kingdom, with Ecbatana (Achmetha, Ezra 6:2, now Hamadan) as capital, and became lords of all the Iranian tableland, Persia (to the south of Media proper) acknowledging their suzerainty. Their king, Cyaxares, now began to press on Assyria. For a time their progress was interrupted by a great invasion of “Scythian” nomads, who overran Asia as far as Palestine and are probably alluded to in Jer. 4–6. But this diversion was only temporary and left Assyria exhausted. Again the Medes advanced in alliance with the Babylonians, and Nineveh fell, about 607 B.C. Assyria proper and the northern provinces fell into the hands of the Medes, while Syria lay open to be seized by Nabopolassar, king of Babylon. On this side, however, another claimant for empire had appeared in the person of King Necho of Egypt, who in the last days of Nineveh had advanced through Palestine to the Euphrates (2 Kgs. 23:29–35), and made Judah his vassal. Against him Nabopolassar sent his son, Nebuchadnezzar, who in 605 smote Necho in a great battle at Carchemish (Jer. 46:2).

The death of Nabopolassar checked the progress of the victor, but Nebuchadnezzar advanced again as soon as he was confirmed in his kingdom, and at the close of the century he was lord of all Syria to the Egyptian border. The Palestinian nations were still impatient of the yoke, and Egypt, under Necho’s successor Apries (Pharaoh Hophra, Jer. 44:30), was still ready with offers of help. But Nebuchadnezzar’s hand was too strong. Jerusalem was destroyed on a second revolt; Tyre too fell after a long struggle (Ezek. 29:18), and Egypt was humbled, though not permanently enslaved. Nebuchadnezzar’s chief concern in his reign of 44 years (604–561) was, however, to strengthen and beautify Babylon (Dan. 4:30), whose walls and great temple of Bel were among the wonders of the ancient world. (See Babylon.)

With all this splendor the Babylonian empire was nothing more than a short epilogue to that of Assyria, ruled by the same methods and equally incapable of accomplishing anything permanent in politics. The succeeding kings from Evil-merodach (2 Kgs. 25:27) to Nabonidus were not even great warriors, and in 538, Babylon fell almost without a struggle before Cyrus, king of Persia, who was welcomed not only by the captive Jews (Isa. 45:1) but even by the people of Babylon and at once entered on the whole inheritance of the empire. Cyrus had already overthrown the Median empire and the kingdom of Lydia in western Asia Minor, and on the east his conquests extended into Afghanistan, while his successor, Cambyses, subdued Egypt. Henceforth all western Asia was united in a single hand, and the Jews who returned to rebuild Jerusalem had before them no possibility of political independence and could give effect to their sense of nationality only under the form of an exclusive religious community.

Daughter of Ahab, king of Israel, and his Phoenician wife Jezebel. Athaliah became the wife of Jehoram, king of Judah (2 Kgs. 8:18, 26; 2 Chr. 18:1; 21:6), and introduced Baal worship into the southern kingdom as her mother had done in the northern kingdom (2 Chr. 22:2–4; 24:7). In an effort to solidify her position she destroyed the royal heirs to the throne, but Joash escaped (2 Kgs. 11:1–3; 2 Chr. 22:2–12). She met her death by the sword (2 Kgs. 11:13–20).

Ancient capital of Attica, but by New Testament times it was in the Roman province known as Achaia. Much of its former greatness had passed away, and many Athenians had become engrossed in unprofitable discussions that Paul said were “too religious” (superstitious). Philosophy was represented by the Stoics and Epicureans. On his second mission journey Paul visited the city (Acts 17:15–18:1) and made a notable speech on Mars Hill, but it appears that his efforts met with only partial success.

The word describes the setting “at one” of those who have been estranged and denotes the reconciliation of man to God. Sin is the cause of the estrangement, and therefore the purpose of atonement is to correct or overcome the consequences of sin. From the time of Adam to the death of Jesus Christ, true believers were instructed to offer animal sacrifices to the Lord. These sacrifices were symbolic of the forthcoming death of Jesus Christ and were done by faith in Him (Moses 5:5–8).

Jesus Christ, as the Only Begotten Son of God and the only sinless person to live on this earth, was the only one capable of making an atonement for mankind. By His selection and foreordination in the Grand Council before the world was formed, His divine Sonship, His sinless life, the shedding of His blood in the garden of Gethsemane, His death on the cross and subsequent bodily resurrection from the grave, He made a perfect atonement for all mankind. All are covered unconditionally as pertaining to the Fall of Adam. Hence, all shall rise from the dead with immortal bodies because of Jesus’ Atonement. “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:22), and all little children are innocent at birth. The Atonement is conditional, however, so far as each person’s individual sins are concerned, and touches every one to the degree that he has faith in Jesus Christ, repents of his sins, and obeys the gospel. The services of the Day of Atonement foreshadowed the atoning work of Christ (Lev. 4; 23:26–32; Heb. 9). The scriptures point out that no law, ordinance, or sacrifice would be satisfactory if it were not for the Atonement of Jesus Christ (Heb. 10:1–9; 2 Ne. 9:5–24; Mosiah 13:27–32).

Sin is lawlessness (1 Jn. 3:4); it is a refusal on men’s part to submit to the law of God (Rom. 8:7). By transgression man loses control over his own will and becomes the slave of sin (Rom. 7:14) and so incurs the penalty of spiritual death, which is alienation from God (Rom. 6:23). The Atonement of Jesus Christ redeems all mankind from the Fall of Adam and causes all to be answerable for their own manner of life. This means of atonement is provided by the Father (John 3:16–17) and is offered in the life and person of His Son, Jesus Christ (2 Cor. 5:19). See also Fasts; Sacrifices.

See Fasts.

(1) The first Roman emperor (Luke 2:1; Acts 25:21, 25); called Caesar (Acts 25:8, 11).

(2) A title of later emperors (Acts 27:1).

See Bible, English. The same as the King James Version (KJV).

A king of Judah, also called Uzziah (2 Kgs. 14:21; 15:1, 7, 27; 1 Chr. 3:12; 2 Chr. 26). Also many other men, as in 2 Chr. 15:1; 26:16–21; Jer. 43:2; Dan. 1:6–7; 2:17.

A city of Judah in the valley of Elah, near Lachish and Gath. It is involved in the David-Goliath story (1 Sam. 17:1) and is mentioned in 2 Chr. 11:9; Jer. 34:7. The Lachish letters in ink on broken bits of pottery also mention Azekah and were written nearby.

Acts 8:40. See Ashdod.

Possessor, lord. The Sun-god and the male or generative principle in nature. He was worshipped with different ideas and rites (compare the plural Baalim) in different places: in Phoenicia as Baal (1 Kgs. 16:31); by Moabites, etc., as Baal-peor (Num. 25:1–3, 17–18); at Shechem as Baal-berith (Judg. 8:33; 9:4); at Ekron as Baal-zebub (2 Kgs. 1:2). Baal is by some identified with Bel of Babylon and Zeus of Greece. The word Baal expresses the relation between lord and slave. Becoming utterly abominable from its associations, its use was abjured and Bosheth (shame) was substituted in names compounded with it. (Compare Ishbosheth and Jerubbesheth, which was also a name for Gideon.) The prophets call Baal “the Shame” (Jer. 11:13; Hosea 9:10). Ashtoreth was the goddess generally worshipped along with Baal.

Compounds of Baal with a second word denote (1) an attribute of the god, (2) the place or manner of his worship, or (3) something that a place possesses.

King of Israel, at war with Asa, smote house of Jeroboam, 1 Kgs. 15:16–22, 27–34; 2 Chr. 16:1–6; Jer. 41:9; Jehu’s prophecy against, 1 Kgs. 16:1–7; executed by Zimri, 16:8–13; 21:22; 2 Kgs. 9:9.

See Babylon.

The capital of Babylonia. According to Gen. 10:8–10 it was founded by Nimrod and was one of the oldest cities of the land of Shinar; in 11:1–9 we have the record of the Tower of Babel and the “Confusion of Tongues.” (See Ether 1:3–5, 34–35.) During the Assyrian supremacy (see Assyria and Babylonia) it became part of that empire and was destroyed by Sennacherib. After the downfall of Assyria, Babylon became Nebuchadnezzar’s capital. He built an enormous city of which the ruins still remain. The city was square, and the Euphrates ran through the middle of it. According to Herodotus the walls were 56 miles in circumference, 335 feet high, and 85 feet wide. A large part of the city consisted of beautiful parks and gardens. The chief building was the famous temple of Bel. Inscriptions that have been recently deciphered show that the Babylonians had accounts of the Creation and the Deluge in many ways similar to those given in the book of Genesis. Other inscriptions contain accounts of events referred to in the Bible histories of the kingdoms of Israel and Judea and also give valuable information as to the chronology of these periods.

A sketch of the history of the Babylonian empire will be found under Assyria and Babylonia.

In Rev. 14:8; 16:19; 17:5; 18:2, 10, 21, Babylon probably denotes Rome, the great antagonist of Messiah’s kingdom; or possibly, apostate Jerusalem. Such a mystical use of the name is quite in accordance with Jewish custom. In 1 Pet. 5:13 Babylon probably referred to Rome.

In D&C 1:16, Babylon means “the world.”

A prophet from Pethor by the Euphrates, bribed by Balak, king of Moab, to curse the Israelites, Num. 22:5–18; his life saved by means of the ass, 22:22–35; the curse turned to blessing, 23–24; Deut. 23:4–5; Josh. 24:9–10; Neh. 13:2; his counsel, Num. 31:16; slain, 31:8; Josh. 13:22; Micah 6:5; 2 Pet. 2:15; Jude 1:11; Rev. 2:14.

An aromatic gum or spice used for healing wounds (Gen. 43:11; Jer. 8:22; 46:11; 51:8). A bush producing the resin from which the balm was made grew so plentifully in Gilead in Old Testament times that the balm came to be known as the “balm of Gilead” and was exported to Tyre and Egypt (Gen. 37:25; Ezek. 27:17).

From a Greek word meaning to “dip” or “immerse.” Baptism in water is the introductory ordinance of the gospel and must be followed by baptism of the Spirit in order to be complete. As one of the ordinances of the gospel, it is associated with faith in the Lord Jesus Christ, repentance, and the laying on of hands for the gift of the Holy Ghost. Baptism has always been practiced whenever the gospel of Jesus Christ has been on the earth and has been taught by men holding the holy priesthood who could administer the ordinances. Although there is some obscurity in the Bible as to the antiquity of baptism before the time of Jesus, from latter-day revelation it is clear that Adam was baptized (Moses 6:64–68) and that the patriarchs and prophets since his time have taught the gospel and administered the ordinances that pertain to the gospel. This includes both water baptism and the laying on of hands for the Holy Ghost (Moses 8:23–24). The Book of Mormon shows also that baptism was taught and practiced long before the coming of Jesus Christ (2 Ne. 31; Mosiah 18:8–17). In the New Testament, Paul speaks of the children of Israel being baptized by Moses “in the cloud and in the sea” (1 Cor. 10:1–4). Noah and Abraham are spoken of as “preachers of righteousness,” which means they taught the gospel and administered its ordinances (Gal. 3:8; Heb. 4:1–2; 2 Pet. 2:5; Moses 8:23–24).

Baptism symbolizes death, burial, and resurrection and can only be done by immersion. It is clear that John the Baptist and Philip baptized in that manner (Matt. 3:16; Acts 8:37–39; Rom. 6:1–6; Col. 2:12; D&C 20:72–74; 128:12–13). Any other method is not baptism.

We learn from latter-day revelation, which confirms the teaching in the Bible, that the Aaronic Priesthood has authority to baptize with water, whereas the Melchizedek Priesthood has power to baptize not only with water but also to confer the Holy Ghost (D&C 13; JS—H 1:68–72). We note also that John the Baptist, who had the Aaronic Priesthood, recognized this distinction and used it to illustrate one of the differences between his mission and the mission of Jesus, who had the priesthood of Melchizedek (Matt. 3:11; Mark 1:8; Luke 3:15–16; John 1:25–33; contrast Acts 8:5–25).

Baptism is not optional if one wishes the fulness of salvation. Jesus said a person must be born of water and of the Spirit (John 3:3–5). When He sent the Twelve Apostles forth to teach the gospel He told them that whosoever believed and was baptized would be saved, and whosoever did not believe would be damned (Mark 16:16). Jesus Himself was baptized “to fulfil all righteousness” (Matt. 3:15; 2 Ne. 31:4–11). But the Pharisees, being unwilling to accept the gospel, “rejected the counsel of God against themselves, being not baptized” (Luke 7:30).

Baptism in water has several purposes. It is for the remission of sins, for membership in the Church, and for entrance into the celestial kingdom; it is also the doorway to personal sanctification when followed by the reception of the Holy Ghost.

The age at which baptism should be administered is not specified in the Bible, although it is evident that candidates were to be old enough to be capable of belief and have some understanding. In latter-day revelation we learn that the Lord has set the age at eight years as the time when a person begins to become accountable and can be baptized (D&C 20:71; 68:25–28). This was also the age given in Old Testament times (JST Gen. 17:11 [Appendix]).

Baptism is a most sacred ordinance, which a person, having received it, can remember throughout life as a reminder of the personal commitment to Jesus Christ. Its symbolism is beautiful, and its consequences ever so desirable. John the Baptist had the signal honor among all men to take the Son of God into the water and baptize Him, after which he saw the Holy Ghost descend upon Jesus. By being baptized Jesus obeyed the law Himself and set the example for all mankind. See also Confirmation; John the Baptist; Laying on of hands.

Aramaic for son. Throughout the New Testament it is the first component of several names, such as Barabbas, Bar-jona, Bar-jesus, Barnabas, Bartholomew, etc.

Son of the father. Name of the man released at the Feast instead of Jesus at the time of the Crucifixion. A “notable prisoner,” he is identified as an insurrectionist and a robber (Matt. 27:16; Mark 15:7; Luke 23:18; John 18:40).

Lightning. At Deborah’s command, led the army of Israel (Judg. 4:5–22; 5:1, 12, 15; Heb. 11:32).

Literally means a “foreigner.” The word barbarian is not used in the Old Testament but is synonymous with such words as stranger, alien, sojourner, and Gentile. In the New Testament it connotes peoples of the Mediterranean area who are not of the Greco-Roman culture (Rom. 1:14; Col. 3:11) or those whose language is not familiar to the hearer, as in 1 Cor. 14:11. See also Acts 28:2.

Son of Jesus (also called Elymas), a Jew who had obtained an influence over Sergius Paulus, the Roman proconsul in Cyprus (Acts 13:6–12). He is called a sorcerer or magician and a false prophet. Paul destroyed his influence by calling down upon him a proof of the divine anger (Acts 13:11).

Son of Jona; a surname of Simon Peter (Matt. 16:17; John 1:42).

A food grain cultivated from the earliest times; in Palestine it is sown from the beginning of November till the beginning of December; the harvest is about three weeks earlier than wheat harvest. Often it was mixed with other, more palatable grains in making flour. See Ex. 9:31; Deut. 8:8; Ruth 1:22; John 6:9–13.

Son of consolation. A name given to Joseph, a Levite of Cyprus, who sold his possessions and gave the proceeds to the Apostles (Acts 4:36–37); was of service to Saul after his conversion (9:27); was sent by the Apostles to Antioch, where he worked with Saul (11:22–30; 12:25); with Paul on missionary journey (Acts 13–14); and at Jerusalem (Acts 15); they parted (15:39). See also 1 Cor. 9:6; Gal. 2:1, 9, 13; Col. 4:10. Though not one of the Twelve, he was regarded as an Apostle (Acts 14:4, 14).

(1) Joseph called Barsabas (Acts 1:23).

(2) Judas surnamed Barsabas (15:22, 27–33).

One of the Twelve (Matt. 10:2–4; Mark 3:18; Luke 6:14; Acts 1:13). See also Nathanael.

A blind man healed by Christ (Mark 10:46).

Blessed. Jeremiah’s scribe (Jer. 32:12–13; 36); taken to Egypt (43:2–6; 45).

The district east of Jordan and north of Gilead, assigned to Manasseh (Num. 21:33; 32:33; Deut. 1:4; 3:1–14; 1 Kgs. 4:13). It was an area rich in grain production and known for its breed of cattle (Ps. 22:12), to which Amos made a symbolic and uncomplimentary reference (Amos 4:1–3).

Included in the list of unclean birds (Lev. 11:19; Deut. 14:18).

See Weights and measures.

Wife of Uriah. David’s sin with, 2 Sam. 11–12; mother of Solomon, 12:24; 1 Kgs. 1:11–31; 2:13–19; Ps. 51 heading; granddaughter of Ahithophel.

A product of the land of Havilah (Gen. 2:12); probably a gum of some kind used as a drug, but possibly some precious stone.

The Palestine variety is the common brown bear, formerly seen on Mounts Lebanon and Hermon.

Regarded by the Jews as of great importance (whereas Egyptians always shaved); the trimming of the corners was forbidden (Lev. 19:26–28), such a practice being a mark of idolatry (Jer. 41:5). See also 1 Sam. 21:13; 2 Sam. 10:4. A leper was compelled to shave (Lev. 14:9).

Name given to certain declarations of blessedness in the Sermon on the Mount (Matt. 5:3–11; Luke 6:20–22). They describe certain elements that go to form the refined and spiritual character, all of which will be present whenever that character exists in its perfection. Rather than being isolated statements, the Beatitudes are interrelated and progressive in their arrangement. A more comprehensive and accurate listing is found in 3 Ne. 12:1–12, where a greater spiritual emphasis is given. (The JST wording is similar to 3 Ne.)

Between the court of the Gentiles and the women’s court (Acts 3:10).

Name of a Philistine god. Used as a title for the “chief of the demons,” or Satan. The Pharisees referred to him as the “prince of the devils” (Matt. 12:24). Jesus denied that He cast out devils by the power of Beelzebub (Luke 11:14–20). See also 2 Kgs. 1:1–6, where it is spelled Baalzebub.

Well of the oath. The home of Abraham (Gen. 21:31), Isaac (26:23), and Jacob (28:10); so called from the covenant Abraham made here with Abimelech, king of Gerar (21:31). It was afterwards in the tribe of Simeon (Josh. 19:2) and was regarded as the southern limit of Israel (Judg. 20:1; 1 Sam. 3:20). The district contained much rich pasture land.

Apparently the intensive plural of behemah, meaning “beast.” A large river animal (possibly the hippopotamus), described in Job 40:15–24.

A Babylonian god, same as Baal (Isa. 46:1; Jer. 50:2; 51:44).

Worthless. Sometimes translated “wicked” (2 Sam. 23:6); sons of Belial, or wicked men (Deut. 13:13; Judg. 19:22; 20:13; 1 Sam. 1:16; 2:12; 10:27; 25:17, 25; 30:22; 2 Sam. 16:7; 20:1; 1 Kgs. 21:10, 13; 2 Chr. 13:7; 2 Cor. 6:15).

Mentioned in Dan. 5:1–2 as son and successor of Nebuchadnezzar, king of Babylon, being the last reigning king before the conquest by Cyrus. He has been usually identified with Nabonidus, but we learn from recently discovered monuments that Nabonidus had a son Belshazzar (Bel-sana-usur), who was never king, but was prince-regent during his father’s reign.

Name of Daniel (Dan. 1:7; 2:26; 4:8–19; 5:12; 10:1).

Hebrew for son or son of. Hence, Ben-Abinadab, Reuben, Benjamin, Benhadad, etc.

The Lord hath built. (1) One of David’s officers (2 Sam. 8:18; 23:20–23; 1 Chr. 11:22–25) who was opposed to Adonijah (1 Kgs. 1:8–44) and who slew him, Joab, and Shimei (2:25–46; 4:4; 1 Chr. 18:17; 27:5–6).

(2) One of David’s mighty men (2 Sam. 23:30; 1 Chr. 11:31; 27:14).

(3) A number of other persons in the Old Testament.

Son (worshipper) of Hadad. (1) A king of Damascus and ally of Asa (1 Kgs. 15:18–20; 2 Chr. 16:2–4).

(2) A king of Damascus at war with Ahab (1 Kgs. 20:1–34); besieges Samaria (2 Kgs. 6:24); death of (8:7–15).

(3) A king of Damascus and son of Hazael (2 Kgs. 13:3); smitten thrice by Joash (13:25; Jer. 49:27; Amos 1:4).

Son of the right hand. (1) Son of Jacob and Rachel; his birth, Gen. 35:18; how brought to Egypt and treated by Joseph, Gen. 42–45; blessing of, by Jacob, 49:27; by Moses, Deut. 33:12; border and cities, Josh. 18:11–28; 21:4, 17; Judg. 1:21. The Benjamites were a warlike race and did great service in resisting the Philistine oppression. The tribe provided the first king in the person of Saul (1 Sam. 9:1–2). At the division of the kingdom Benjamin joined the northern tribes (1 Kgs. 12:21), but the nearness to Jerusalem seems to have caused Benjamin gradually to become part of the kingdom of Judah. The most distinguished Benjamite was the Apostle Paul (Rom. 11:1).

(2) 1 Chr. 7:10.

(3) Ezra 10:32; Neh. 3:23; 12:34.

Son of my sorrow, or of my strength. First name of Benjamin (Gen. 35:18).

A precious stone, pale green in color. It was the first stone of the fourth row of the high priest’s breastplate (Ex. 28:20) and the eighth stone in the foundation of the wall of the heavenly Jerusalem (Rev. 21:20).

Second letter of the Hebrew alphabet and a designation meaning “house” or “place.” Thus Bethany (house of the poor), Bethel (house of God), Bethlehem (house of bread), etc.

Place of fording. A place where John baptized in the Jordan River, the exact site of which is unknown today, although traditionally it is near Jericho. It was at this location that John baptized Jesus, beheld the Holy Ghost descend in the sign of a dove, and was interviewed by a delegation of priests and Levites from Jerusalem (John 1:19–34; 1 Ne. 10:7–10). Compare JST John 1:34 (Appendix), which indicates that all of the above events were done at Bethabara, whereas the KJV leaves the matter in question.

House of the poor. Village two miles from Jerusalem, on the southeast slope of Olivet; the home of Lazarus, Mary, and Martha (John 11:1–46; 12:1) and of Simon (Mark 14:3); the village in which our Lord stayed during Holy Week (Matt. 21:17; Mark 11:11).

House of God. (1) Formerly called Luz (Gen. 28:19), on the border between Benjamin and Ephraim, and one of the most sacred spots in Israel. Here Abraham built his altar on his first arrival in Canaan (Gen. 12:8; 13:3); here Jacob had his dream, set up a pillar, and gave the place its name (28:19). It was a sanctuary in the days of Samuel (1 Sam. 7:16; 10:3). Jeroboam selected it as one of the places in which to set up the calf worship (1 Kgs. 12:29–32; 2 Kgs. 10:29; Amos 7:13). See also 1 Kgs. 13; 2 Kgs. 23:4, 15–30; Hosea 12:4.

(2) Josh. 12:16; 1 Sam. 30:27.

House of mercy or house of grace. Pool at Jerusalem, having five porches or cloisters. It seems to have had medicinal properties, popularly attributed to the “troubling” of the waters by an angel (John 5:4). There was possibly an intermittent spring flowing into the pool, which produced a bubbling at the surface. It was here that Jesus healed a man who had been an invalid for 38 years.

House of caves. The pass of Beth-horon was part of the vital road from Jerusalem to the sea. The lower end widens out into the valley of Ajalon. The area has seen many battles, including the defeat of the Amorites by Joshua assisted by a hailstorm (Josh. 10:8–11). See also 1 Sam. 13:18; 2 Chr. 25:13.

House of bread. (1) Bethlehem-Judah, also called Ephrath (Gen. 35:19; 48:7), five miles south of Jerusalem (Judg. 17:7–10; 19:1–2, 18); Ruth and Boaz at Bethlehem, see Ruth; Samuel anoints David at Bethlehem (1 Sam. 16; 17:12, 15; 20:6, 28; 2 Sam. 2:32); well of Bethlehem (2 Sam. 23:13–17, 24; 1 Chr. 2:51, 54; 4:4; 11:15–19, 26; 2 Chr. 11:6; Ezra 2:21; Neh. 7:26; Jer. 41:17); Christ’s birthplace (Matt. 2:1–8; see also Micah 5:2; Luke 2:4, 15; John 7:42); Herod slays children at Bethlehem (Matt. 2:16).

(2) In Zebulun (Josh. 19:15; Judg. 12:8, 10).

House of figs. A village or district near Bethany to which Jesus sent disciples to obtain a donkey on which He could ride in the triumphal entry into Jerusalem (Matt. 21:1; Mark 11:1; Luke 19:29). Its site has never been exactly determined, but it is near the Mount of Olives and the road from Jericho.

House of fish, or house of fishers. Probably there are two places of this name mentioned in the New Testament. The older city was on the northeast end of the Sea of Galilee, near Capernaum, and was the home of Peter, Andrew, and Philip (John 1:44; 12:21). For his capital, Philip the Tetrarch built a city that he called Bethsaida-Julias, after Julia, daughter of Caesar Augustus. The rebuilt portion was north of the older city and apparently nearer the place where Jesus fed the 5,000 (Mark 6:45; Luke 9:10) and healed a blind man (Mark 8:22). When Jesus denounced Bethsaida for its unbelief (Matt. 11:21; Luke 10:13), He probably referred to the pagan city (Philip’s capital), not to the older city, composed largely of fishermen settled on the shore of the lake.

House of safety. Three miles from the Jordan River on the edge of the plain of Jezreel, on the road from Damascus to Egypt, and to Jerusalem via Shechem (Josh. 17:11, 16; Judg. 1:27; 1 Sam. 31:10, 12; 2 Sam. 21:12; 1 Kgs. 4:12; 1 Chr. 7:29). It was at Beth-shan that the dead bodies of Saul and three of his sons were fastened to the city wall (1 Sam. 31:10–13). It was afterwards known as Scythopolis and in our Lord’s time was one of the cities of Decapolis. Beth-shan has been an extremely fruitful archaeological site, containing Egyptian and Canaanite ruins of early Palestinian history.

House of the sun. (1) Probably same as Ir-shemesh (Josh. 19:41); a priestly city on the border of Judah (Josh. 15:10), about 12 miles southeast of Ekron; ark taken to Beth-shemesh (1 Sam. 6:9–20; see also 1 Kgs. 4:9; 2 Kgs. 14:11, 13; 1 Chr. 6:59; 2 Chr. 25:21, 23; 28:18).

(2) For On, or Heliopolis, see Jer. 43:13; probably same as the “city of destruction” (Isa. 19:18).

(3) Two other cities: Josh. 19:22, 38; Judg. 1:33.

(1) Son of Nahor and Milcah, nephew of Abraham, and father of Laban and Rebekah (Gen. 22:22–23; 24:15, 24, 47, 50; 25:20; 28:2, 5).

(2) A town (1 Chr. 4:30).

Married. Name applied to the land of Israel as the spouse of God and of her own sons (Isa. 62:4–5).

By the Bible we mean the collection of writings that contain the records of divine revelation. The word itself is of Greek origin, being derived from ta biblia, “the books.” In course of time biblia, a neuter plural, was regarded as a feminine singular, and in that way “the books” came to be spoken of as “the book.” By the word Bible therefore we must understand not a single book but a divine library.

The Bible is the work of many prophets and inspired writers acting under the influence of the same Holy Spirit; but at the same time it came into being “in many parts and in many modes” by a gradual growth extending over many centuries, and we can see in the books themselves evidence of the varied conditions of time and place and thought under which they were composed.

In the New Testament we find the Jewish sacred books described as “the scriptures” (Matt. 22:29; John 5:39; Rom. 15:4) and “the holy scriptures” (Rom. 1:2; 2 Tim. 3:15).

Structure of the Bible. The Christian Bible has two great divisions, familiarly known as the Old and New Testaments. The Old Testament consists of the canon of scriptures current among the Jews of Palestine in our Lord’s time and received on that account in its entirety by the Christian Church. The New Testament contains writings belonging to the apostolic age, selected by the Church and regarded as having the same sanctity and authority as the Jewish scriptures. (For an account of the way in which these two collections of sacred writings were gradually made, see Canon.) The books of the Old Testament are drawn from a national literature extending over many centuries and were written almost entirely in Hebrew, while the books of the New Testament are the work of a single generation and were written in Greek (with the possible exception of the Gospels of Matthew and John, which may have been written originally in Aramaic).

With regard to the word testament, the Greek word diatheke, of which testament is a translation, meant in classical Greek an arrangement, and therefore sometimes a will or testament, as in an arrangement for disposal of a person’s property after his death. In the Old Testament the word testament represents a Hebrew word meaning “covenant.” The Old Covenant is the law that was given to Moses. The New Covenant is the gospel of Jesus Christ. The title Old Testament is a misnomer since all the prophets, beginning with Adam, had the fulness of the gospel of Christ, with its ordinances and blessings. However, a lesser law was given to Moses for the children of Israel (see Law of Moses). When the Savior came in the meridian of time, He restored the gospel to the Jews in Palestine. Since they had strayed, even from the law of Moses, it was a new covenant to them. Thus we have the record called the Old and the New Testaments.

In the Hebrew Bible (Old Testament) the books were divided into three groups: the Law, the Prophets, and the Writings (or Hagiographa). See Luke 24:44. This arrangement was according to the Jews’ evaluation of the importance of the books based on the identity of the author. The Bible used by the Christian world is based on a different arrangement of the Old Testament books and was set up by a Greek translation called Septuagint. In this case the books are classified according to subject matter, such as historical, poetical, and prophetical.

The books of the New Testament have varied in sequence somewhat through the centuries but are generally in this order: the four Gospels and Acts, being primarily historical; the epistles of Paul (arranged according to length, except Hebrews); the general epistles of James, Peter, John, and Jude; and the Apocalypse or Revelation of John.

The Bible used by most non-Catholic churches today has 66 books—39 in the Old Testament and 27 in the New Testament. The books called Apocrypha have generally not been printed in the non-Catholic Bibles in the past century, although in recent years these books have been gaining in popularity. (See Apocrypha.)

Preservation of the Text of the Old Testament. The original language of most of the Old Testament is Hebrew, but a few portions (Ezra 4:8–6:18; 7:12–26; Jer. 10:11; Dan. 2:4–7:28) were written in what is popularly called Chaldee, but more correctly Aramaic. The direct evidence for the text of the Old Testament is of three kinds: Hebrew manuscripts, ancient versions, and quotations in the Talmud and other ancient Jewish writings. The manuscripts are of two kinds: (1) synagogue rolls, about which the Talmud gives elaborate rules as to the nature of the skins and fastenings, the number of columns in each, and the size of each column and title; these were written without vowel points or accents; (2) manuscripts for private use, in book form of various sizes, the vowel points being inserted, and a commentary generally provided in the margin.

If we had only Hebrew manuscripts we might conclude that the text of the Old Testament has been the same always and everywhere. But the existence of the Greek Version, called the Septuagint, and the Samaritan Pentateuch (see Samaritans) proves that this is by no means the case. They differ materially from the Masoretic text and in some cases have no doubt preserved older and truer readings; but it is most difficult in many cases to decide to which reading the preference should be given. The close agreement among the different Hebrew manuscripts (other than the Samaritan Pentateuch) is accounted for by the fact that soon after the destruction of Jerusalem (A.D. 70) much labor was bestowed upon the Hebrew text by the scholars who formed the Jewish School at Tiberias. One form of text was agreed upon, afterwards called the Masoretic text. Manuscripts that differed materially from this were destroyed, and the utmost care was taken to prevent any other readings from obtaining currency. The English KJV follows the Masoretic text except in a very few passages.

The Dead Sea Scrolls, some of which are believed to be as early as the 2nd century B.C., give evidence that the Old Testament text was corrupted at least by that time.

Preservation of the Text of the New Testament. In trying to decide what were the actual words written by the Apostles and other writers we have the evidence of (1) Greek manuscripts, (2) translations made from Greek into other languages, and (3) quotations by early Church writers.

(1) A Greek manuscript is called an Uncial if it is written entirely in capital letters and a Cursive if written in smaller letters and a running hand. Uncials are denoted for purposes of reference by capital letters and are relatively few in number, there being less than 70 known Uncial manuscripts, only 21 of which are at all complete. Cursive manuscripts are very numerous, being in the thousands, and are denoted by numbers. These are of later date than the Uncials and are of less importance as evidence of the original text.

(2) The most important of the early versions of the New Testament are (a) the Latin, including the Old Latin which belongs to the 2nd century, and the Vulgate, which was a Revised Latin text made by Jerome in the 4th century; (b) the Syriac, of which there are three important forms: the Old Syriac, the Peshitto, and the Philoxenian; (c) the Egyptian or Coptic, including the Memphitic or Boheiric, the Sahidic or Thebaic, and the Bashmuric or Fayumic, these three versions being made in Lower, Upper, and Middle Egypt respectively.

(3) Quotations by early Christian writers are sometimes of much value as indicating the text of the New Testament, which they were accustomed to use; but this evidence requires careful use, for authors do not always take pains to quote correctly.

Such are the biblical materials at one’s disposal for the purpose of deciding what was the original sense of the text of the Old and New Testaments. However, latter-day revelation, in the form of the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, and also the teachings of Joseph Smith (through his translation of the Bible and otherwise), offers much evidence and many helpful suggestions about biblical interpretation and original content. These latter-day sources are indispensable to the student who wishes to obtain the clearest and most complete understanding of what the ancient prophets and apostles have written.

With the discovery of more ancient manuscripts not available to the King James translators, many translations of the Bible have been produced since 1900 by Bible scholars. However, based on the doctrinal clarity of latter-day revelation given to Joseph Smith, the Church has held to the King James Version as being doctrinally more accurate than these recent versions. The newer versions are in many instances easier to read but are in some passages doctrinally weaker in their presentation of the gospel. Therefore, the King James Version remains the principal Bible of The Church of Jesus Christ of Latter-day Saints.

The position of the Church regarding the Bible is that it contains the word of God as far as it is translated correctly (A of F 1:8). Joseph Smith taught that “many important points touching the salvation of men, had been taken from the Bible, or lost before it was compiled.” He also said that the Bible was correct as “it came from the pen of the original writers,” but that “ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors.” (HC 1:245; 6:57.) The Church reveres and respects the Bible but recognizes that it is not a complete nor entirely accurate record. It affirms also that the Lord has given additional revelation through His prophets in the last days that sustains, supports, and verifies the biblical account of God’s dealings with mankind.

The first attempts to translate the Bible into the English language were made in the 8th century. The Venerable Bede, who died at Jarrow in 735, was engaged on his translation of John’s Gospel up to the very moment of his death. There are also in existence translations of the Psalms by Aldhelm, Bishop of Sherborne (d. 709), and King Alfred (d. 900). After the Norman conquest further attempts were made, but the first English Version of the whole Bible is associated with the name of John Wycliffe. There were two editions of this version, beginning in 1382. These versions were made from the Latin. They include all the canonical books and almost all the apocryphal books that are usually found in English Bibles. The work was circulated far and wide. The honor of making the first translation of the Bible into English from the languages in which it was originally written belongs to William Tindale, born about 1490. He studied first at Oxford and then at Cambridge, where Erasmus was then lecturing. Erasmus was the editor of the first printed edition of the Greek New Testament, published in 1516. In 1525 we find Tindale at Cologne, engaged in printing a quarto edition of the New Testament in English translated from Erasmus’s edition of the Greek text. When about 10 sheets were printed his plan was discovered, and an interdict was placed on the work. On this Tindale fled to Worms, carrying with him the sheets already printed, and there published an octavo edition of 3,000 copies. A fragment of one of the sheets printed at Cologne is now in the British Museum. A complete copy of the Worms edition is preserved at the British Library, London. They were proscribed by authorities of the Church of England and copies were burned when discovered. Tindale was still engaged on his translation of the Old Testament when he was put to death for heresy in 1536.

In 1530 Henry Ⅷ promised the English people that they would have the New Testament in their own tongue, and in 1534 the Convocation petitioned for a translation of the whole Bible.

In 1535 Miles Coverdale issued, with the king’s permission, the first complete English Bible. It was printed at Antwerp, the translation being made, as the title page tells us, “out of Douche (German) and Latin.” In 1537 Thomas Matthew (whose real name was John Rogers) issued, also with the king’s license, an edition that followed Tindale’s as regards the New Testament and half the Old Testament, the remainder being taken from Coverdale’s. A copy of this Bible was ordered by Henry Ⅷ “to be set up in churches.” In April 1539 appeared the first edition of the Great Bible (also known as Cranmer’s, the Preface added in 1540 being written by him). On the title page is an elaborate engraving, which represents the king giving the word of God to the clergy, and, through Thomas Cromwell, to the laity of his kingdom, amid the great joy of his subjects. The Bible is here described as “truly translated after the verity of the Hebrew and Greek texts by the diligent study of divers excellent learned men.”

The accession of Mary Ⅰ, daughter of Henry Ⅷ and Catherine of Aragon, threatened danger to all who were closely identified with the translation of the Bible into English. Coverdale narrowly escaped with his life; Cranmer and Rogers were brought to the stake. Many refugees found their way to Geneva, the city of Calvin. Here appeared in 1560, after Mary’s death, the Genevan Bible, of which 150 editions were published in England and Scotland between 1560 and 1616. It at once became popular from its use of Roman type, its division of the text into verses, and its copious notes, explanatory and controversial. This version is familiarly known as the Breeches Bible, from the rendering in Gen. 3:7. Its strong Puritan flavor made it distasteful to many English churchmen, and accordingly Archbishop Parker devised a plan for the revision of the Great Bible by the joint labor of a number of learned men, mostly bishops. The revisers were instructed to follow “the common English translation used in the churches,” unless alteration were necessary, and to avoid bitter and controversial notes. In three or four years the Bishops’ Bible was completed and was presented to Queen Elizabeth Ⅰ in 1568. It was regarded as the official English Church Bible. It was used in public worship but otherwise had no great circulation. It was unfortunately printed very carelessly. Some years later English Roman Catholics issued at Douai (France) a version of the Old Testament and at Rheims (France) a version of the New Testament. Modern editions of the Douai version have borrowed many renderings from the Authorized Version (KJV).

At the Hampton Court Conference (London) held in 1604, soon after the accession of James Ⅰ, the Puritan party asked for a new translation, to which the king agreed and gave an outline of a plan for a new version, now known as the Authorized Version. The work was to be assigned to the universities; the translation was to be then reviewed by the bishops and chief learned of the Church, presented to the Privy Council, and ratified by the king.

In 1607 six companies were appointed, consisting in all of 54 members, the meetings being held at Oxford, Cambridge, and Westminster. Of the rules laid down the following were the most important: the Bishops’ Bible was to be followed and “as little altered as the truth of the original will permit”; the translations of Tindale, Matthew, Coverdale, Whitchurch (the Great Bible), and Geneva were to be used when they agreed better with the text than the Bishops’ Bible; the old ecclesiastical words (church, etc.) were to be retained; no marginal notes were to be affixed unless for necessary explanation of some Hebrew or Greek words. The new translation was published in 1611. The familiar dedication to the king, and also a long preface, ably setting forth the principles and aims of the work (unfortunately omitted by most modern editions), are said to have been written by Dr. Miles Smith, afterwards Bishop of Gloucester. The words on the title page “appointed to be read in churches” would seem to imply express authorization; but we have no evidence that the book ever received formal sanction. There was at first some reluctance to adopt it, but in course of time its own merits enabled it to supplant all other existing English translations.

Rachel’s handmaid and wife of Jacob; the mother of Dan and Naphtali (Gen. 29:29; 30:3–7; 35:22, 25; 37:2; 46:25; 1 Chr. 7:13).

Under the patriarchal order, the right or inheritance of the firstborn is known as birthright. This generally included a land inheritance as well as the authority to preside. The firstborn of flocks and of human families was considered as belonging to the Lord and was expected to be dedicated to Him. This dedication could be either literal or by the payment of redemption money (Ex. 13:11–16).

From time to time certain prerogatives, opportunities, and blessings have attended those who were born of a particular lineage. Thus the office of high priest (of the Aaronic order) and the office of the patriarch to the Church (in the Melchizedek Priesthood) are hereditary in nature. Lineage alone does not guarantee the blessings or spiritual power of the office, but the opportunities are offered to the firstborn of the selected lineage. There are several instances in the scriptures of the one who was the firstborn losing his birthright because of unrighteousness and his office being given to another; such is the case with Esau (Gen. 25:24–34; 27) and Reuben (1 Chr. 5:1–2; Jer. 31:9).

See also Firstborn.

Greek episkopos, meaning “overseer,” an office or position of responsibility. Hence, Jesus is called the “Bishop of your souls” (1 Pet. 2:21–25). Judas is also spoken of as having a “bishoprick,” reflecting the fact that the Twelve are overseers (Acts 1:20; D&C 114).

Bishop is also an ordained office in the Aaronic Priesthood (D&C 20:67), and a bishop is a common judge in Israel (D&C 107:74). The desirable qualifications of a bishop are listed in 1 Tim. 3:1–7; Titus 1:7–9. See also Ministry.

Eaten by the Israelites at the seder or home Passover meal, to remind them of the bitterness of Egyptian bondage prior to the Exodus (Ex. 12:8; Num. 9:11). The herbs included watercress, radishes, endive, and horseradish.

Mentioned as a bird or animal characteristic of desolate places (Isa. 14:23; 34:11; Zeph. 2:13–14).

Generally denotes contemptuous speech concerning God or concerning something that stands in a sacred relation toward God, such as His temple, His law, or His prophet. Our Lord was on several different occasions charged by the Jews with speaking blasphemy, because He claimed the right to forgive sins (Matt. 9:3; Luke 5:21), because He called Himself Son of God (John 10:22–36), and because He said they would see Him “sitting at the right hand of power, and coming in the clouds of heaven” (Matt. 26:64–65). These charges would have been true if He had not actually been all that He said He was. The charge brought against Him by the false witnesses at the trial before the Sanhedrin (Matt. 26:59–61; John 19:7) was one of blasphemy against God’s temple. Our Lord’s Apostles, on the other hand, regarded the behavior of the Jews toward Him and toward themselves as blasphemy (Matt. 27:39; Luke 22:65; 23:39; Acts 13:45; 18:6; 26:11). A false accusation of blasphemy was also brought against Naboth (1 Kgs. 21:9–13) and against Stephen (Acts 6:11).

The punishment for willful and intentional blasphemy was death by stoning (Lev. 24:11–16; John 10:31–33; Acts 7:58). Blasphemy against the Holy Ghost, which is willfully denying Christ after having received a perfect knowledge of Him from the Holy Ghost, is the unforgivable sin (Matt. 12:31–32; Mark 3:28–29; D&C 132:27).

A common affliction in the Middle East in Bible times. Several types of blindness are spoken of. One type resulted as a consequence of old age, as with Isaac, Eli, and Ahijah (Gen. 27:1; 1 Sam. 3:2; 1 Kgs. 14:4). The bright glare of the sun was no doubt a cause of blindness, as was also infection or disease. There are many instances of Jesus healing the blind. Indeed, part of His mission as foretold by Isaiah included “recovering of sight to the blind” (Luke 4:18–22), which is noted in the Septuagint text of Isa. 61:1–2. Examples of Jesus curing physical blindness are recorded in Matt. 9:27–31; 12:22; 20:30–34; Mark 8:22–25; 10:46–52; Luke 7:21; John 9. In addition to the healing of physical blindness, the mission of Jesus included curing blindness to the things of the spirit. He made an application of this in John 9:5 when, in conjunction with healing the man born blind, He declared that He (Jesus) was “the light of the world.” He also used the occasion to remind the Pharisees of their spiritual blindness (John 9:39–41). The curing of spiritual blindness is also spoken of in Isa. 9:2; 29:18; 35:5; 42:18–21; 43:8; Rom. 11:25; and Eph. 4:18. See also 2 Ne. 9:31–32; D&C 58:15.

Blindness is also used in the Bible as a type of curse or punishment perhaps with some vivid symbolism of its spiritual counterpart. Examples of this are the men of Sodom (Gen. 19:11), the Syrian army (2 Kgs. 6:18), and Elymas (Acts 13:11). Paul was struck blind for three days, following his vision of the Lord on the road to Damascus (Acts 9:1–18).

There is evidence that some of the Jews thought blindness was always the result of sin, as in John 9:1–2, 34, but Jesus made it clear that physical impairment may be due to other causes and is not necessarily due to sin.

Regarded by the Israelites as the seat of the life or vital energy of all flesh (Lev. 17:10–14). In Old Testament times blood was forbidden as food (Gen. 9:4; Lev. 3:17; 7:26–27; 19:26; Deut. 12:16, 23; 15:23; 1 Sam. 14:32–34), which restriction was continued in the Church in New Testament times, at the Jerusalem conference (Acts 15:20–29). The atoning power of a sacrifice was in the blood because it was regarded as containing the life of the animal and because the sacrifice was a type of the great sacrifice who is Jesus Christ (Lev. 17:11; Heb. 9:22). The scripture says that “almost all things are by the law purged with blood; and without shedding of blood is no remission” (Heb. 9:22). Jesus worked out a perfect atonement by the shedding of His own blood (1 Jn. 1:7; Rev. 5:9–10; Mosiah 3:16–19; 3 Ne. 27:19–21; D&C 45:4; 76:69). Joseph Smith, as have many other prophets, sealed his testimony with his blood that the righteous might be honored and the wicked might be condemned (Rev. 6:9–10; D&C 135:6–7; 136:39).

Often a covenant was sealed with blood (Gen. 15:9–18; Ex. 24:8; Zech. 9:11; Matt. 26:28; Heb. 10:29; 13:20).

Sons of thunder. Surname given by our Lord to James and John, sons of Zebedee, probably on account of the intensity of their character (Mark 3:17; see also Mark 9:38; 10:37; Luke 9:54).

In him is might, or splendor. (1) See Ruth.

(2) Name of a pillar in Solomon’s Temple (1 Kgs. 7:21).

Spoken of in Philip. 4:3; Rev. 3:5; 13:8; 17:8; 20:12; 21:27; 22:19; see also Dan. 12:1–4; Luke 10:20. In one sense the book of life is the sum total of one’s thoughts and actions—the record of his life. However, the scriptures indicate that a heavenly record is kept of the faithful, whose names are recorded, as well as an account of their righteous deeds (D&C 88:2; 128:7).

Generally made of skins of animals; the head and legs being cut off, the skin was removed from the body without further cutting and was then tanned by means of oak-bark. If wine fermented in a bottle of this kind, it would stretch the skin to such an extent that it could never be used for the purpose a second time; hence the lesson drawn by our Lord in Matt. 9:17; Mark 2:22; Luke 5:37; see also Job 32:19.

See Serpent, brazen.

(1) The front part of a soldier’s dress, worn for protection. In this sense Isaiah and Paul spoke of a “breastplate of righteousness,” which all saints should possess, protecting the vital organs against the evil things of life (Isa. 59:17; Eph. 6:14).

(2) The high priest in the law of Moses wore a breastplate as part of his sacred attire. This was called the “breastplate of judgment” (Ex. 28:13–30; 39:8–21). It was made of linen, very colorfully arranged, bearing 12 precious stones and the Urim and Thummim. Other references to a breastplate are found in 1 Thes. 5:8; Rev. 9:9; D&C 17:1; JS—H 1:35, 42, 52.

A title given to James, Joses, Simon, and Judas (Matt. 13:55; see also Matt. 12:46; Mark 6:3; Luke 8:19; John 2:12; 7:3; Acts 1:14; 1 Cor. 9:5; Gal. 1:19). They were children of Joseph and Mary, born after Jesus’ birth. Matt. 13:56 shows that there were also sisters. The number of girls is not specified, but the Greek text makes it clear that there were more than two. Since the exact number is not known, this is presented in the KJV as “all his sisters.”

See Marriage.

A sort of coat of mail, or corselet (Jer. 46:4; 51:3).

Present in most of the hot springs of Palestine; mentioned in the account of the destruction of the Cities of the Plain, and hence symbolic of God’s anger (Deut. 29:23; Ps. 11:6; Isa. 34:9).

Report or rumor (Jer. 10:22; Nahum 3:19).

A shield. Used literally in 1 Chr. 5:18; metaphorically in 2 Sam. 22:31; Ps. 18:30.

The eighth month. See Calendar.

According to Jewish custom at the time of Christ, after death the body was washed, covered with spices, and wound round and round with long cloths of linen or other material. The relatives at once gathered to the house of mourning, and so too did the hired minstrels and “such as were skilful of lamentation,” but the time allowed for this was short, for in all ordinary cases, except that of a parent, the burial took place, if possible, on the same day. The body was laid without coffin on a bier and carried out beyond the town walls to the place of burial, which was either a public cemetery or, where circumstances allowed, in the private grounds of the family. The women often led the procession; hence our Lord could speak to the widow of Nain before He stopped the bearers of her son. It was the office of the hired mourners to express sorrow by music, praises of the dead, loud wailings, with other outward signs of woe, such as beating of the breast and rending of the garments. This excessive display and promotion of grief was evidently displeasing to Jesus, who in the case of the death of Jairus’s daughter put all the mourners out of the house because they made such a “tumult” (Matt. 9:23–25; Mark 5:37–42; Luke 8:52–56). All who met the funeral were expected to join the procession. As regards the final disposal of the body, the Jews abhorred the idea of cremation, and either buried it in the ground or in a rockhewn tomb. The tomb was visited by the friends for at least the first three days. Tombs were carefully marked and generally kept whitewashed in order that people might not be defiled by walking over them unawares (Matt. 23:27; Luke 11:44).

A bush in which the Lord appeared to Moses when He gave him his commission to bring Israel out of Egypt (Ex. 3:2–4). Although the bush burned, it was not consumed, and this circumstance caught Moses’ attention. The event was referred to by Jesus in speaking to the Sadducees (Mark 12:26; Luke 20:37). Stephen also makes mention of it (Acts 7:30). In latter-day revelation the experience is verified in Moses 1:17.

See Sacrifices.

An English term that in 1611 meant “immediately.” However, in common usage today it has come to mean nearly the opposite. It occurs in Matt. 13:21, in the parable of the sower; in Mark 6:25, in the account of the beheading of John the Baptist; and in Luke 21:9, in Jesus’ explanation of events connected with the destruction of Jerusalem. In each case a proper recognition of the term is necessary in order to correctly understand the narrative. See also Luke 17:7.

A measure, a little less than two quarts (2 Kgs. 6:25).

The title by which a Roman emperor was known. The emperors during the time covered by the New Testament, with the dates of their accessions, were as follows: Augustus, 31 B.C.; Tiberius, A.D. 14; Caligula, A.D. 37; Claudius, A.D. 41; Nero, A.D. 54. The chief occasions on which the imperial name is mentioned are (1) when a question was put to our Lord as to the duty of paying tribute (Matt. 22:17; Mark 12:14; Luke 20:22); (2) at His trial before Pilate, when the charge was disloyalty to Caesar (John 19:12; see also Acts 17:7); (3) the famine in the reign of Claudius, A.D. 47 (Acts 11:28), and his expulsion of Jews from Rome, about A.D. 50 (Acts 18:2); (4) at Paul’s trial before Festus, when he claimed his right as a Roman citizen to be tried in the imperial court (Acts 25:11); (5) reference made by Paul to Christians who were members of Caesar’s household (Philip. 4:22).

An important seaport town of Palestine, on the main road from Tyre to Egypt, 33 miles north of Joppa, and about 60 miles from Jerusalem. Built by Herod the Great, it was the official residence of Festus, Felix, and other Roman prefects and procurators of Judea (Acts 23:23, 33; 25:1–13). Philip worked in Caesarea (Acts 8:40; 21:8, 16). It was there that Cornelius, the gentile centurion, was baptized by Peter (Acts 10:1, 24; 11:11), and that Herod Agrippa died (Acts 12:23). Caesarea is also frequently mentioned in connection with Paul’s journeys (Acts 9:30; 18:22; 21:8, 16; 23:23, 33; 25:1, 4, 6, 13).

A town near the source of the Jordan, at the foot of Mount Hermon, rebuilt and enlarged by Philip, tetrarch of Trachonitis. The northern most point of our Lord’s journeyings, it was the scene of Peter’s testimony of the Lord’s Messiahship and divine Sonship (Matt. 16:13; Mark 8:27).

High priest from A.D. 18 to A.D. 36; son-in-law of Annas, high priest A.D. 7–14. He belonged to the Sadducee party and took an active part in the attack made upon our Lord and His disciples (Matt. 26:3, 57; Luke 3:2; John 11:49; 18:13–14, 24, 28; Acts 4:6).

A son of Adam and Eve who slew his younger brother Abel over jealousy and greed (Gen. 4:1–16). Some of his descendants were skilled in the use of the harp and organ and in working with brass and iron (Gen. 4:17–25). Due to the incompleteness of the biblical record, many have regarded Cain as the eldest son of Adam. However, latter-day revelation tells us that Adam and Eve had many sons and daughters before Cain was born (Moses 5:1–3, 16–18). He married one of his brothers’ daughters (Moses 5:28).

Cain’s offering was rejected by the Lord, probably for several reasons, including the fact that it was not done in faith nor in the prescribed and revealed manner (compare Moses 5:5–8 with Gen. 4:3–5). He entered into an unholy covenant with Satan by which he became known as Master Mahan, or “master of this great secret,” and by which he could “murder and get gain” (Moses 5:29–31). A mark was set upon him by which he could be distinguished from the other children of Adam (Gen. 4:15; Moses 5:38–41). Cain and his descendants lived separately from the other descendants of Adam (Moses 7:22).

Cain is mentioned frequently in the scriptures, including Heb. 11:4; 1 Jn. 3:12; Jude 1:11; Hel. 6:27; Ether 8:15; Moses 5–7; see also D&C 84:16.

Son of Jephunneh, of the tribe of Judah; one of the princes or heads of tribes sent by Moses to search the land of Canaan in the second year after the Exodus. He and Joshua alone brought back a true report (Num. 13:6, 30; 14:6–38); they alone of all the people who left Egypt survived the 40 years in the wilderness (Num. 26:65; 32:12; Deut. 1:36). After the entrance into Canaan, Caleb obtained Hebron (Josh. 14:6–14; 15:13–19; 21:12; Judg. 1:12–15, 20; 3:9); this district was still in the possession of his family in the time of David (1 Sam. 25:3; 30:14).

With the ancient Israelites the first day of a new moon was the first day of a new month, so that a month would consist of either 29 or 30 days. In the Old Testament the months are not usually named but simply numbered; they spoke of “the second month” and so on. The later Jews called their months by names they got from Babylon: (1) Nisan, (2) Iyar, (3) Siwan, (4) Tammuz, (5) Ab, (6) Elul, (7) Tishri, (8) Markheshwan, (9) Kislew, (10) Tebeth, (11) Shebat, (12) Adar. To these was added, when necessary, a thirteenth month, called 2nd Adar. With the later Jews the civil year began on the 1st of Tishri. Besides these Babylonian names we find in the Old Testament four names of months that were in use among the Jews before the Exile: Abib (“harvest month,” Ex. 13:4; 23:15; 34:18; Deut. 16:1), which corresponded to the later Nisan; and Ziw (or Zif, 1 Kgs. 6:1, 37); Ethanim (1 Kgs. 8:2); and Bul (1 Kgs. 6:38), which are stated to be the second, seventh, and eighth month respectively.

The day among the Hebrews was reckoned from sunset to sunset (Lev. 23:32). In the Old Testament no divisions of the day are mentioned except the natural periods of morning, noon, and evening. The night was divided into three watches (Judg. 7:19). In later times the number of night-watches was increased to four (Matt. 14:25; Mark 6:48) in accordance with Greek and Roman custom. The hours of the day were usually counted from sunrise, the hours of the night from sunset.

A skull. The name by which the KJV (Luke 23:33) denotes the place where our Lord was crucified. Calvary is merely an English form of the Latin word calvaria, which is itself a translation of the Hebrew word Golgotha, “a skull.” The popular expression “Mount Calvary” is not warranted by any statement in the Gospels. There is no mention of a mount in any of the narratives of the Crucifixion. See Golgotha.

The form that Israelite idolatry took in the wilderness (Ex. 32:4; Deut. 9:12–21), and later on under Jeroboam and his successors (1 Kgs. 12:28, 32–33; 2 Kgs. 10:29; 2 Chr. 11:15; 13:8; Hosea 8:5–6; 13:2). Under this symbol they professed to worship Jehovah, but such worship naturally soon degenerated into a worship of the image itself.

The Arabian, or one-humped, camel (dromedary) is the species mentioned in the Bible. Used for work and travel, it was valuable not only for its great speed, but also because it needs little grain or green food and can endure long desert journeys without taking on new water. In addition to transportation, the camel was valuable for milk, hides, fat, leather, and hair for weaving into cloth for garments (Mark 1:6) or rugs, and manure for fuel. It might be used for meat in emergencies, although the camel is listed as an unclean animal in Lev. 11:4. It is possible that the donkey was used for travel at an earlier date than the camel, and the early patriarchs may have traveled more by donkey than by camel. Some references to camels are 1 Sam. 30:17; 1 Kgs. 10:2; 2 Kgs. 8:9; Esth. 8:10; Job 1:3; Jer. 49:32; Matt. 19:24; 23:24.

Camel’s hair is clipped from the animal’s neck, back, and hump and woven into a coarse, durable, rough, and often itchy clothlike material and used for clothing. The camel’s hair garment worn by John the Baptist (Mark 1:6) was possibly used as part of his austerity to separate him from the soft raiment and gorgeous apparel of the kings’ courts (Matt. 11:8; Luke 7:25) and from the Pharisees and Sadducees.

The name of the fourth son of Ham (Gen. 9:22; 10:6); also used to denote the tribe inhabiting the lowland (hence the name) toward the Mediterranean coast of Palestine; sometimes as a general name for all the non-Israelite inhabitants of the country west of Jordan, called by the Greeks Phoenicians. The Hebrew and Phoenician languages were almost identical. As the Phoenicians were great traders, Canaanite came to denote merchant (Isa. 23:8; Ezek. 17:4; Hosea 12:7).

In the case of Matt. 10:4 and Mark 3:18, which refer to Simon, one of the Twelve, the word should be Cananean rather than Canaanite; it has reference to his political attachments rather than his lineage or geographical point of origin. Simon is also called a Zelote in Luke 6:15 and Acts 1:13, Zelote probably having reference to the Zealots founded by Judas of Gamala, which sect was called the Cananeans, and who openly opposed the census of Cyrenius. In other instances, Canaanite refers to land of origin or lineage through Canaan, son of Ham, as in Gen. 10:6–19; 12:5–6; and Abr. 1:21.

A town within a few miles of Nazareth, exact site of which is uncertain; the scene of Christ’s first miracle (John 2:1–11), as well as of a subsequent one (John 4:46–54), and the birthplace of Nathanael (John 21:2).

(More properly menorah, or lampstand.) Made for the tabernacle (Ex. 25:31–37; 37:17–24), placed on the south side, opposite the table of shewbread. From the main vertical stem three pairs of branches extended, curving upward so that all seven lamps on the ends were at the same level. In Solomon’s temple there were 10 golden lampstands (1 Kgs. 7:49; 2 Chr. 4:7). In the temple of Zerubbabel there was a single lampstand, afterwards carried off by Titus from the Herodian temple, and said to have been finally placed (A.D. 533) in a Christian church in Jerusalem. The metaphor in 1 Kgs. 11:36, Ps. 18:28, and Rev. 2:5 refers to the eastern custom of keeping a lamp burning day and night.

Sometimes rendered caterpillar by the KJV; a destructive locust, in the winged or larval state (Joel 1:4; 2:25).

A word of Greek origin, originally meaning “a rod for testing straightness,” now used to denote the authoritative collection of the sacred books used by the true believers in Christ. In The Church of Jesus Christ of Latter-day Saints, the canonical books are called standard works. The history of the process by which the books of the Bible were collected and recognized as a sacred authority is almost hidden in obscurity. There are several legends extant and these may have some truth in them but certainly are not complete or totally accurate. Though many of the details have not been preserved, we know that the servants of the Lord have been commanded to keep records even from the earliest times, and that those records have been revered by the faithful and handed down from generation to generation.

Much of the information we now have on this subject has come to us through latter-day revelation. For example, we learn that Adam was an intelligent being who could read and write and had a pure and perfect language. Sacred records were kept by him and handed down to succeeding patriarchs, even to Enoch and Abraham, who also added their own writings to the collection (Moses 6:3–6, 46; Abr. 1:31). Likewise Moses kept a record in his day (Moses 1:40–41). A collection of Old Testament documents and other writings was available in Jerusalem in 600 B.C., written upon plates of brass, and was obtained by Nephi from Laban (1 Ne. 4; 5:10–19).

The various Old Testament prophets wrote or dictated to scribes who recorded (such as Jeremiah to Baruch, Jer. 36), and thus the sacred books were produced and collected.

In New Testament times the apostles and prophets kept records, giving an official testimony of the earthly ministry of the Savior and the progress and teachings of the Church. Many of the details, such as time and place involved in the production and the preservation of the records, are not available, but the general concept is clear that the servants of the Lord wrote what they knew to be true of Jesus. Thus came the Gospels. The epistles were primarily written to regulate affairs among the members of the Church.

With the multiplicity of true books, of both Old and New Testament origin, there was also a proliferation of false writings from apostates and from authors who for one reason or another wished to propagate some particular thesis. From time to time decisions needed to be made as to which books were authoritative and which were false. A council of Jewish scholars met for this purpose in Jamnia, or Javneh (near Joppa), in about A.D. 90, and some determinations were made as to what were the official and accepted books of the Jews’ religion. This probably was a defensive reaction to the rise of Christian writings, and perhaps also from the fact that the Christians freely used the Jewish scriptures (Old Testament) as well as the writings of the Apostles and the early Christian leaders. It appears that the rabbis wanted to make clear the distinction between the two.

Councils were held in early Christianity to determine which of the writings were authoritative and which were heretical. Some good judgment was used, and many spurious books were rejected, while our present New Testament was preserved. Times of persecution also precipitated decisions as to which books were true and which false. If a Christian is forced by the Roman government to burn his books, he most likely will surrender those that are nonauthoritative and conceal the more valuable documents. In order to do this, he must know which are which.

No doubt many writings, of both Old and New Testament times, have been lost, and perhaps even willfully destroyed (see Lost books). When the Church was in apostasy, whether before or after the time of Christ, some valuable writings were misjudged to be in error (because the judges lacked the truth) and so were discarded. Likewise some books of lesser value may have been judged to be good. In the main, however, sound guidelines were established that helped to preserve the authoritative books. Among these rules were the following: (1) Is it claimed that the document was written by a prophet or an apostle? (2) Is the content of the writing consistent with known and accepted doctrines of the faith? (3) Is the document already used and accepted in the Church? By application of these tests the books now contained in the Bible have been preserved.

Although the decisions were made in the past as to which writings are authoritative, that does not mean that the canon of scripture is complete and that no more can be added. True prophets and apostles will continue to receive new revelation, and from time to time the legal authorities of the Church will see fit to formally add to the collection of scripture.

An alternative name for the Song of Solomon.

Village of Nahum. A town on the northern end of the Sea of Galilee, probably on the site now known as Tell-Hûm. At the time of our Lord the district was one of the most prosperous and crowded in all Palestine. Here the Lord lived after the beginning of His ministry, so that Capernaum is called “his own city” (compare Matt. 9:1 with Mark 2:1). It was the home of Peter and Andrew (Mark 1:29) and of Matthew (Matt. 9:9). Many of our Lord’s miracles were worked here (Matt. 8:5, 14; 9:1; Mark 1:21, 30; 2:1; Luke 4:31–35, 38; 5:18; 7:1). In the synagogue at Capernaum was spoken the wonderful discourse found in John 6:59. Later the Lord upbraided the people of the place for their rejection of Him (Matt. 11:23; Luke 10:15).

The eastern district of Asia Minor, with Pontus on the north and Cilicia on the south (Acts 2:9; 1 Pet. 1:1). It became a Roman province in A.D. 17.

(Luke 22:4; Acts 4:1; 5:24). Not a military officer, but one in charge of the priests and Levites who formed the temple police and kept watch by night (2 Kgs. 12:9; 25:18).

(1) Of Israel: In 740 B.C. Tiglath-pileser carried away the trans-Jordanic tribes and the inhabitants of Galilee (2 Kgs. 15:29; 1 Chr. 5:26) to Assyria; in 721 B.C. Sargon Ⅱ carried into captivity the rest of Israel (2 Kgs. 17:3), placing them at Halah, Habor, etc. (2 Kgs. 17:6). The cities of Samaria were then peopled with colonists from Babylon, Cuthah, etc. (2 Kgs. 17:24). The later history of the captive Israelites cannot be followed with certainty; some were merged in the gentile population, some returned to their homeland under the decree of Cyrus, and others remained in Babylon and helped to form the dispersion. They have come to be known as the lost tribes.

(2) Of Judah: In 701 B.C. Sennacherib carried into Assyria 200,150 captives from Jewish cities (2 Kgs. 18:13); in 597 B.C. and again in 586 B.C. there were large deportations under Nebuchadnezzar (2 Kgs. 24:14; 25:11; 2 Chr. 36:6–10; Jer. 52). A considerable number of Jews were left behind in Judea (Jer. 40–43). Those in captivity were assured by the teaching of Ezekiel that the glory of the temple would again be restored. The captivity was brought to a close by the decree of Cyrus in 536 B.C. (Ezra 1:2), who permitted all worshippers of Jehovah to return and build the temple in Jerusalem. Only part of the people availed themselves of this permission; the rest remained behind and formed the dispersion.

The period of the captivity had a lasting effect upon the Jewish people. It put a stop to the old sin of idolatry; it was a time of great spiritual revival (Ezek. 36:24–28), a number of the Psalms being written during this period; and it led to a deepening reverence for the law of Moses, especially that part of it dealing with ritual observance.

A precious stone of bright red color (Ex. 28:17; Isa. 54:12; Ezek. 28:13).

Fort of Chemosh. A town on the western bank of the higher part of the river Euphrates. It commanded the ford of the river on the high road from Assyria into Syria and was the scene of an important battle (605 B.C.) between Nebuchadnezzar and Pharaoh Necho (2 Chr. 35:20; Jer. 46:2).

Garden or park. (1) A hill, 1742 feet high, forming the one headland of the coast of Palestine. It is chiefly known in connection with the history of Elijah and Elisha (1 Kgs. 18; 2 Kgs. 2:25; 4:25); also frequently mentioned by prophets (Isa. 33:9; 35:2; Jer. 46:18; 50:19; Amos 1:2; 9:3; Micah 7:14; Nahum 1:4).

(2) A town in the hill country of Judah (Josh. 15:55; 1 Sam. 15:12); residence of Nabal (1 Sam. 25); and native place of David’s wife Abigail (1 Sam. 27:3).

Baggage, or anything carried, as in Judg. 18:21. Possibly a vessel or small instrument (1 Sam. 17:22). Something lifted up or borne (Isa. 10:28; 46:1; Acts 21:15).

One of the ingredients in the anointing oil (Ex. 30:24), and an article of merchandise imported into Tyre by Greek merchants (Ezek. 27:19). There is another Hebrew word also rendered cassia (Ps. 45:8). Both Hebrew words denote aromatic plant products; the former is a cinnamon, while the latter may be Indian orris or costus.

In Greek and Roman mythology, the twin sons of Jupiter (Zeus) and Leda. They formed the figurehead of the ship from Alexandria, in which Paul sailed from Melita to Puteoli (Acts 28:11).

(1) A net for the hair (Isa. 3:18).

(2) A membrane surrounding the heart (Hosea 13:8).

Generally denotes the cedar of Lebanon (1 Kgs. 6:9, 15; 7:3; Ezra 3:7); sometimes one of the junipers (Lev. 14:4; Num. 19:6); or a pinewood (Ezek. 27:5).

The ravine below the eastern wall of Jerusalem (John 18:1). Called Kidron in the Old Testament (2 Sam. 15:23; 1 Kgs. 2:37).

A metal vessel made to receive burning charcoal from the altar, and in which incense was sprinkled by a priest (Lev. 16:12; Num. 4:14; 1 Kgs. 7:50; 2 Chr. 26:18–19; Ezek. 8:11; Luke 1:9; Rev. 8:3–4). See also the account of Korah’s rebellion, Num. 16.

An officer of the Roman army, in command of a century, or company of 100 men, forming one-sixtieth part of a Roman legion. In New Testament times the legions were not up to their full strength, and a century varied from 50 to 100 men. At least five centurions are mentioned in the New Testament, of which perhaps the best known is Cornelius (Acts 10:1–35). See also Matt. 8:8–10; 27:54; Mark 15:39; Luke 7:1–9; 23:47; Acts 27:1; 28:16.

A stone. The Aramaic name (of which Petros is the corresponding Greek) given by our Lord to Simon, when he was called to be a disciple (John 1:42).

A stone that formed one of the foundations of the heavenly Jerusalem seen by John in his vision (Rev. 21:19); probably equivalent to our copper emerald. The name is applied in modern mineralogy to a different stone, one of the varieties of quartz.

The portion of Babylonia that lay south and east of Babylon, though the name was sometimes used after the days of Jeremiah to denote the whole district lying between and adjoining the rivers Tigris and Euphrates. In Dan. 2:2, 10 the name is applied to a learned class in Babylon who made a special study of astrology.

A private and confidential servant of an eastern king (2 Kgs. 23:11; Acts 12:20). The name is also translated “eunuch.”

A dish or large plate (Num. 7:13; Ezra 1:9; Matt. 14:8; Mark 6:25).

A vehicle, generally used for purposes of war (Ex. 14:7; Josh. 17:18; Judg. 1:19; 4:3; 1 Sam. 13:5). Up to the time of David the Israelites had few chariots (1 Sam. 8:11–12); in later times a regular force was maintained (2 Sam. 8:4; 1 Kgs. 10:26). The armies that fought against Israel also had chariots, such as the Syrians (2 Sam. 8:4; 2 Kgs. 8:21), the Assyrians (2 Kgs. 19:23), and the Persians (Isa. 22:6–7). The Israelite fighting chariot was probably after the Egyptian model, the plan of which is known from Egyptian paintings and reliefs still in existence.

The highest, noblest, strongest kind of love, not merely affection; the pure love of Christ. It is never used to denote alms or deeds of benevolence, although it may be a prompting motive (1 Cor. 8:1; 13:1–4, 8; 13; 14:1; Moro. 7:47).

A canal or waterway that left the Euphrates River north of Babylon and flowed 60 miles southeast before reentering the Euphrates. On its banks lived many of the exiles carried from Judah by Nebuchadnezzar; here Ezekiel saw his earlier visions (Ezek. 1:1, 3; 3:15, 23; 10:15, 20, 22; 43:3).

A king of Elam who, with certain princes of Babylonia, defeated and reduced to servitude the kings of Sodom, Gomorrah, and other neighboring cities (Gen. 14:1–17). Abraham marched against him in order to recover his nephew Lot, whom the king had taken prisoner.

The god of Moab (1 Kgs. 11:7); also of Ammon (Judg. 11:24). Solomon built for him a high place on Mount Olivet (1 Kgs. 11:7), which Josiah destroyed (2 Kgs. 23:13). Chemosh was worshipped with human sacrifices (2 Kgs. 3:27). See also Moabite Stone.

Figures representing heavenly creatures, the exact form being unknown. They are found in the Holy of Holies, on the Mercy Seat of the Ark (Ex. 25:18, 22; 1 Kgs. 6:23–28; Heb. 9:5), and in the visions of Ezekiel (Ezek. 10; 11:22). In the account of the Fall, cherubim are represented as keeping “the way of the tree of life” (Gen. 3:24).

(1) A fortified city in the tribe of Naphtali (Josh. 19:35).

(2) The Old Testament name of the Sea of Galilee (Num. 34:11; Deut. 3:17; Josh. 11:2; 12:3; 13:27; 1 Kgs. 15:20).

The ninth month. See Calendar.

Son of Javan (Gen. 10:4; 1 Chr. 1:7). He gave his name to the island of Chittim, now called Cyprus (Num. 24:24; Isa. 23:1, 12; Jer. 2:10; Ezek. 27:6; Dan. 11:30).

A woman mentioned in 1 Cor. 1:11. “Those of Chloe” (members of her household) had informed Paul of the divisions in the Corinthian church.

A town north of the Sea of Galilee, in which some of our Lord’s mighty works were done (of which no record is preserved) and that was rebuked for its unbelief (Matt. 11:21; Luke 10:13).

The anointed (Greek) or Messiah (Hebrew). Jesus, who is called Christ, is the firstborn of the Father in the spirit and the Only Begotten of the Father in the flesh. He is Jehovah and was foreordained to His great calling in the Grand Councils before the world was. He was born of Mary at Bethlehem, lived a sinless life, and wrought out a perfect atonement for all mankind by the shedding of His blood and His death on the cross. He rose from the grave and brought to pass the bodily resurrection of every living thing and the salvation and exaltation of the faithful.

He is the greatest Being to be born on this earth—the perfect example—and all religious things should be done in His name. He is Lord of lords, King of kings, the Creator, the Savior, the God of the whole earth, the Captain of our salvation, the Bright and Morning Star. He is in all things, above all things, through all things, and round about all things; He is Alpha and Omega, the first and the last; His name is above every name and is the only name under heaven by which we can be saved.

He will come again in power and glory to dwell on the earth and will stand as Judge of all mankind at the last day. See also Anointed One; Christ, names of; Jesus.

Names, titles, and concepts of the Lord Jesus in the Old Testament: Seed of the woman, Gen. 3:15; Shiloh, Gen. 49:10; the Prophet, Deut. 18:15–16; Emmanuel, Isa. 7:14; 8:8; see also Matt. 1:23; Wonderful, Counsellor, Mighty God, Isa. 9:6; Everlasting Father, 9:6; Prince of Peace, 9:6; Stem of Jesse, 11:1 (see D&C 113:1); Mighty One of Jacob, 60:16; Servant of the Lord, or of Jehovah, 42:1–7; 52:13–15; Zech. 3:8; Branch, Jer. 23:5; the Lord our Righteousness, Jer. 23:6; 33:16; Mal. 4:2; the Messiah, Dan. 9:25; the Messenger of the covenant, Mal. 3:1; Redeemer, Job 19:25; Isa. 59:20; 60:16; Holy One, Ps. 16:10; Holy One of Israel, Isa. 1:4; Blessed of God, Ps. 45:2.

Names, titles, and concepts of Jesus in the Gospels and Acts: The son of David, the son of Abraham, Matt. 1:1; son of David, 9:27; 12:23; 15:22; 20:30–31; 21:9, 15; Mark 10:47–48; 12:35; Luke 18:38–39; 20:41; the son of Mary, Mark 6:3; Joseph’s son, Luke 4:22; John 1:45; 6:42; the carpenter’s son, Matt. 13:55; the carpenter, Mark 6:3; Jesus of Galilee, Matt. 26:69; Jesus of Nazareth, 26:71; Mark 1:24; 10:47; 14:67; 16:6; Luke 4:34; 18:37; 24:19; John 1:45; 18:5, 7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 10:38; 22:8; 26:9; a Nazarene, Matt. 2:23; the Son of man, Matt. 16:27; Mark 2:28; Luke 12:40; John 3:13–14; Moses 6:57; the beloved Son of God, Matt. 3:17; 17:5; Mark 9:7; Luke 3:22; the Son of the living God, Matt. 16:16; Son of the most high God, Mark 5:7; the Son of the Blessed, 14:61; Son of the Highest, Luke 1:32; God’s holy child Jesus, Acts 4:27, 30; only begotten of the Father, John 1:14, 18; one with the Father, 10:30; the Lord’s Christ, Luke 2:26; the Christ of God, 9:20; the chosen of God, 23:35; the Messias, John 1:41; 4:25; God’s anointed, Acts 4:27; the Lamb of God, John 1:29, 36; a teacher come from God, 3:2; he that cometh in the name of the Lord, Matt. 21:9; Mark 11:9; the King that cometh in the name of the Lord, Luke 19:38; John 12:13; meek and lowly, Matt. 21:5; see Zech. 9:9; also Matt. 12:19; the prophet of Nazareth, Matt. 21:11; a prophet, John 4:19; 9:17; the prophet, 7:40; King of the Jews, Matt. 2:2; 27:11, 37; Mark 15:9, 12, 18, 26; Luke 23:3, 38; John 18:33, 39; 19:3, 14–15, 19, 21; Governor that shall rule Israel, Matt. 2:6; King of Israel, 27:42; Mark 15:32; John 1:49; 12:13; King of Sion, Matt. 21:5; John 12:15; Emmanuel, Matt. 1:23; the consolation of Israel, Luke 2:25; Savior of Israel, Acts 13:23; Savior, Matt. 1:21; Luke 2:11; Acts 5:31; 13:23; the Savior of the world, John 4:42; the Lord, Matt. 28:6; Mark 16:19–20; Luke 2:11; 22:61; 24:3, 34; John 11:2; 20:2, 18, 20, 25; Acts 2:36; 8:24–25, 39; 9:5–6, 10–11, 15, 17, 31, 35, 42; 10:48; 11:21, 23; 13:12, 48–49; 14:3, 23; 15:35; 16:10, 32; 18:8–9, 25; 20:19; 21:20; 22:10, 16; 23:11; the Lord Jesus, Luke 24:3; Acts 7:59; 8:16; 9:29; 11:17, 20; 15:11, 26; 16:31; 19:5, 10, 13, 17; 20:21, 24, 35; 21:13; 28:31; Lord of all, 10:36; Lord of the sabbath, Mark 2:28; Rabbi, John 1:38, 49; 3:2, 26; 6:25; Rabboni, 20:16; the Word, 1:1, 14; the Light, 1:7–8; the bread of life, 6:35, 41, 48; the living bread, 6:51; the light of the world, 8:12; 9:5; 12:46; the door of the sheep, 10:7, 9; the good shepherd, 10:11, 14; the resurrection and the life, 11:25; the way, the truth, and the life, 14:6; the true vine, 15:1; the vine, 15:5; the Holy One and the Just, Acts 3:14; the Just One, 7:52; 22:14; the Prince of Life, 3:15; a prince, 5:31; Judge of quick and dead, 10:42; a righteous man (by the centurion), Luke 23:47; that deceiver (by the Jews), Matt. 27:63; a sinner (by the Jews), John 9:24; a Samaritan (by the Jews), 8:48.

Names, titles, and concepts of Christ in the Epistles: A propitiation through faith, Rom. 3:25; 1 Jn. 2:2; the end of the law for righteousness, Rom. 10:4; the deliverer, 11:26; Lord both of dead and living, 14:9; a minister of the circumcision for the truth of God, 15:8; the power of God and the wisdom of God, 1 Cor. 1:24; wisdom, righteousness, sanctification, and redemption unto us, 1:30; he sanctifieth the people by his blood, Heb. 13:12; our passover, 1 Cor. 5:7; by whom are all things, and we by him, 8:6; by whom God made the worlds, Heb. 1:2; the spiritual rock, 1 Cor. 10:4; the head of every man, 11:3; see also Eph. 4:15; captain of man’s salvation, Heb. 2:10; propitiation for the sins of the whole world, 1 Jn. 2:2; 4:10; one body, 1 Cor. 12:12; the firstfruits of them that slept, 15:20, 23; the forerunner, Heb. 6:20; the Lord from heaven, 1 Cor. 15:47; not yea and nay, but in him was yea, 2 Cor. 1:19; the image of God, 4:4; the express image of God’s person, Heb. 1:3; the only wise God our Savior, Jude 1:25; who knew no sin, 2 Cor. 5:21; Heb. 4:15; separate from sinners, 7:26; did no sin, 1 Pet. 2:22; blessed for evermore, 2 Cor. 11:31; consecrated for evermore, Heb. 7:28; who gave himself for our sins, Gal. 1:4; suffered for us, 1 Pet. 2:21; bare our sins in his own body, 2:24; 3:18; 4:1; the seed of Abraham, Gal. 3:16; Heb. 2:16; of the seed of David, 2 Tim. 2:8; made of a woman, made under the law, Gal. 4:4; our peace, Eph. 2:14; the chief cornerstone, Eph. 2:20; a living stone, disallowed of men, but chosen of God and precious, 1 Pet. 2:4, 7; an offering and sacrifice to God for a sweetsmelling savor, Eph. 5:2; foundation of the Church, 1 Cor. 3:11; the head of the Church, Eph. 5:23; the Savior of the body, 5:23; the Savior, Philip. 3:20; our Savior, 1 Tim. 2:3; 2 Tim. 1:10; Titus 2:10, 13; 3:6; Savior of the world, 1 Jn. 4:14; the hope of glory, Col. 1:27; who sitteth on the right hand of God, 3:1; Heb. 1:3; 10:12; 12:2; who is passed into the heavens, 4:14; 8:1; 9:24; 1 Pet. 3:22; our life, Col. 3:4; which delivereth us from the wrath to come, 1 Thes. 1:10; who died and rose again, 4:14; who was raised from the dead, 2 Tim. 2:8; who came into the world to save sinners, 1 Tim. 1:15; who gave himself for us, Titus 2:14; tasted death for every man, Heb. 2:9; the mediator between God and men, 1 Tim. 2:5; appears in the presence of God for us, Heb. 9:24; God manifest in the flesh, 1 Tim. 3:16; the great God, Titus 2:13; the brightness of God’s glory, Heb. 1:3; in whom is salvation, 2 Tim. 2:10; author of eternal salvation, Heb. 5:9; hath obtained eternal redemption for us, 9:12; who shall judge the quick and dead, 2 Tim. 4:1; is ready to judge the quick and the dead, 1 Pet. 4:5; the righteous judge, 2 Tim. 4:8; heir of all things, Heb. 1:2; upholding all things by the word of his power, 1:3; by himself purged our sins, 1:3; put away sin by the sacrifice of himself, 9:26; his blood cleanseth from all sin, 1 Jn. 1:7; better than the angels, Heb. 1:4; made lower than the angels for the suffering of death, 2:7, 9; the first begotten, 1:6; crowned with glory and honour, 2:9; made higher than the heavens, 7:26; a merciful and faithful high priest, 2:17; Apostle and High Priest of our profession, 3:1; 4:14; 10:21; able to succor them that are tempted, 2:18; worthy of more glory than Moses, 3:3; tempted in all points as we are, 4:15; a priest for ever after the order of Melchisedec, 5:6; 6:20; hath an unchangeable priesthood, 7:24; learned obedience by the things which he suffered, 5:8; surety of a better testament, 7:22; mediator of a better covenant, 8:6; 12:24; mediator of the new testament, 9:15; able to save to the uttermost, 7:25; ever liveth to make intercession, 7:25; holy, harmless, undefiled, 7:26; a minister of the sanctuary and of the true tabernacle, 8:2; a high priest of good things to come, 9:11; offered himself without spot, 9:14; a lamb without blemish and without spot, 1 Pet. 1:19; shall appear the second time without sin unto salvation, Heb. 9:23; he hath perfected forever them that are sanctified, 10:14; he hath consecrated a new and living way, 10:20; the author and finisher of our faith, 12:2; the same yesterday, today, and forever, 13:8; suffered without the gate, 13:12; the great shepherd of the sheep, 13:20; 1 Pet. 5:4; the shepherd and bishop of souls, 2:25; the Lord of glory, James 2:1; angels, authorities, and powers being made subject to him, 1 Pet. 3:22; left us an example, 2:21; the word of life, 1 Jn. 1:1; sent that we may live through him, 4:9; in him is eternal life, 5:11, 20; an advocate (Greek, Paraclete) with the Father, 2:1; the propitiation for our sins, 2:2; 4:10; he that came by water and blood, 5:6; hath given us understanding that we may know him that is true, 5:20.

Names, titles, and concepts of Christ in the book of Revelation: The faithful witness, Rev. 1:5; 3:14; the first begotten of the dead, 1:5; he that liveth and was dead, 1:18; 2:8; the prince of the kings of the earth, 1:5; Alpha and Omega, the beginning and the ending, 1:8, 11; 21:6; 22:13; which is, and which was, and which is to come, 1:8; 4:8; 11:17; 16:5; the Almighty, 1:8; 4:8; 16:7; the first and the last, 1:17; 2:8; 22:13; he that is holy, he that is true, he that hath the key of David, 3:7; the Amen, 3:14; the beginning of the creation of God, 3:14; that liveth for ever and ever, 4:9; the Lion of the tribe of Judah, 5:5; the root of David, 5:5; root and offspring of David, 22:16; the Lamb, 5:6, 8, 12–13; 6:16; 7:9, 14, 17; 12:11; 14:1, 4, 10; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 27; 22:1, 3; King of kings, and Lord of lords, 17:14; 19:16; faithful and true, 19:11; the word of God, 19:13; the bright and morning star, 22:16.

A name first given to believers in Jesus Christ at Antioch in Syria, about A.D. 43 (Acts 11:26). It was perhaps given contemptuously but was accepted by followers of Christ as a fit title. See 1 Pet. 4:16; Alma 46:15.

Matt. 24:4–5, 24; Mark 13:21; Luke 21:8; John 5:43. See 1 Tim. 4:1–7; 2 Pet. 2; Jude 1:4–19. See also Antichrist.

The two books of Chronicles counted as one in the Hebrew canon. They give a short history of events from the Creation down to the proclamation of Cyrus allowing the Jews to return to their homeland. The books contain several references to the sources whence information was derived; for example, “the book of Nathan the prophet, the prophecy of Ahijah the Shilonite, and the visions of Iddo the seer” (2 Chr. 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:18). These passages make it clear that, from the earliest times of the kingdom, writers living amid the events described, and generally of the prophetic order, recorded the history of their own times. These records along with Samuel and Kings formed the material out of which our books of Chronicles were compiled, the compilers choosing such portions as suited the purpose of their composition. Though secular events are not excluded from the compilations thus formed, the writers dwell with most satisfaction upon the ecclesiastical and religious aspects of the history, and the progress of temple worship in Jerusalem. The date of composition cannot be fixed with certainty.

The books of Ezra and Nehemiah, originally forming one book in the Hebrew canon, may be regarded as a sequel to 1 and 2 Chr.

See Bible Chronology in the appendix.

A precious stone (Rev. 21:20). Probably the name here denotes some kind of beryl.

From the Greek, Ecclesia, meaning “an assembly called together.” The church is the organized body of believers who have taken upon themselves the name of Jesus Christ by baptism and confirmation. To be the true church it must be the Lord’s church and must have His laws, His name, and be governed by Him through representatives whom He has appointed (3 Ne. 27:1–12; D&C 115:4). In this sense, the church began with the days of Adam and has been on the earth among mankind whenever there were a group of believers who had the priesthood and revelations of heaven. The word church is used only twice in the four Gospels (Matt. 16:18; 18:17) but is frequently mentioned in Acts, the epistles, and Revelation. The Old Testament uses the term congregation for church. The word kingdom is often used in the scriptures to mean the church, since the church is literally the kingdom of God on the earth. The Book of Mormon, as it speaks of Old Testament events, uses the word church (1 Ne. 4:26), and the Doctrine and Covenants speaks of the church in Old Testament times (D&C 107:4).

Principal offices in the church are spoken of by Paul in Eph. 4:11–16, in which it is pointed out that the church is a means by which the saints (or members) become edified and progress toward the full measure of the stature of Christ. That belonging to the Lord’s church is important is emphasized in Acts 2:47, where we find that “the Lord added to the church daily such as should be saved.” In the church there should be unity and oneness, and Paul was greatly concerned that there were divisions in the church at Corinth (1 Cor. 1:10–13). He repeatedly explained that all the offices and functions of the church are necessary (Rom. 12:4–5; 1 Cor. 12; Eph. 4:1–16), the whole body being fitly joined together. The scriptures contain the prophecies that the church Jesus established would fall into apostasy. This occurred soon after the death of the Twelve. Consequently, the church, with the same organization, doctrines, and authority, has in the last days been restored to the earth, preparatory to the Second Coming of Jesus Christ (Acts 3:19–21; 2 Thes. 2:1–9; D&C 20:1–4; A of F 1:6).

A province in the southeast of Asia Minor, separated from Cappadocia by the Taurus range, the pass through which was known as the Cilician Gates. Its capital was Tarsus, the birthplace of Paul (Acts 21:39). Cilicia contained large settlements of Jews (Acts 6:9); it was visited by Paul on several occasions (Acts 9:30; 15:23, 41; 27:5; Gal. 1:21).

The token of the Abrahamic covenant during Old Testament dispensations. Those who received it thenceforth enjoyed the privileges and undertook the responsibilities of the covenant. It symbolized some aspects of separation or dedication (1) to God, to whom Israel belonged; (2) from the world, the uncircumcised with whom Israel might not mix; (3) from sin (Deut. 10:16; 30:6; Jer. 4:4; 9:25–26; Ezek. 44:7).

The subjects of circumcision were (1) male Israelites, properly when eight days old (Gen. 17:12), but sometimes at a later age (Ex. 4:25; Josh. 5:2–9); (2) slaves born in the house or bought with money (Gen. 17:13); (3) strangers who wished to eat the Passover (Ex. 12:48).

Circumcision was not peculiar to Israel. It was practiced in Egypt and also by nations with whom Israel had not come in contact. The significance of circumcision was that it was the manifest token of the covenant that the Lord had made with Abraham and his seed. It does not matter that other nations also practiced circumcision for to them it did not have the same meaning or purpose. The various Canaanite tribes appear to have been uncircumcised (Gen. 34:14–17; Judg. 14:3; 1 Sam. 31:4; 2 Sam. 1:20).

With circumcision was connected the giving of a name; but there is no express mention of this custom until New Testament times (Luke 1:59; 2:21). It would follow naturally from the fact that Abram’s name was changed at the institution of the ordinance (Gen. 17:5, 10–14).

There was much controversy in the early church with regard to the obligation of circumcision (Acts 15:1–31). The Church under direction of Peter and the Twelve, and acting under the guidance of the Spirit, declared that circumcision was not obligatory for gentile converts. However, it apparently did not settle the matter of whether or not Jewish members of the Church should have their children circumcised. As one reads the scriptures on the matter, it becomes evident that the real issue was not circumcision only but also the larger question as to continued observance of the law of Moses by members of the Church. The word circumcision seems to have been representative of the law in these instances. The controversy was renewed later on in Galatia, as we read in Gal. 2:1–15; 5:2–6, 11; 6:12–16. These passages, along with Rom. 2:25–29; 3:1–2; Philip. 3:3; and Col. 2:11, contain Paul’s teaching on the subject.

The Jewish part of the church membership, especially in Jerusalem, appears to have been very reluctant to cease from the rituals and ceremony of the law of Moses (Acts 21:17–25). This is a marked contrast to the Church among the Nephites, in which there seems to have been a cessation of the law immediately upon their awareness of the death and resurrection of Jesus Christ. (3 Ne. 15:1–4; Moro. 8:8). See also Abraham, covenant of; Law of Moses; Proselytes.

Six cities, three on each side of Jordan (that is, Kedesh, Shechem, and Hebron, on the western side, and Bezer, Ramoth, and Golan on the eastern side), in which a man who had accidentally committed homicide could take refuge from the avenger of blood. The regulations about the use of these cities are found in Num. 35:6–34; Deut. 19:1–13; Josh. 20.

(1) Emperor of Rome, from A.D. 41 to 51 (Acts 11:28; 18:2).

(2) Claudius Lysias, the Roman military tribune in Jerusalem, who rescued Paul and sent him for trial to Caesarea (Acts 21:31–40; 22:24; 23:10, 26, 30; 24:7).

The distinction that the Israelites drew between clean and unclean had a great effect upon the whole of their religious and social life. It applied in the first place to food. Certain animals, birds, and fishes were regarded as clean and might be eaten, while others were unclean and were forbidden. See Lev. 11; Deut. 14:3–20. The flesh of any animal dying of itself or torn by wild animals was also forbidden (Ex. 22:31; Lev. 17:15; 22:8; Deut. 14:21). No Israelite might eat blood, which was regarded as containing the life; it had to be poured out and covered up (Gen. 9:4; Lev. 17:10–14; 19:26; Deut. 12:16, 23–25; 15:23). Fat also was forbidden; it belonged to God (Lev. 7:22–27).

For seven or fourteen days after the birth of a child the mother was unclean (Lev. 12). Uncleanness also resulted from the touch of a dead body (Lev. 11:8; 21:1–4, 11; 22:4–7; Deut. 21:22). The leper was unclean and communicated uncleanness to everything he touched (Lev. 13:1–46; 14). In New Testament times, to enter the house of a Gentile or to eat food with him involved uncleanness (John 18:28; Acts 10:28; 11:23). So long as a person was unclean he was cut off from the congregation. In ordinary cases of uncleanness it was sufficient to remain in seclusion till the evening and then to wash the body. In certain cases a sin offering was necessary.

Uncleanness referred to being ceremonially or ritually unclean and should not be taken to mean that the touching of a dead body or the bearing of children was morally evil. These regulations (except the prohibition against blood, which was given as early as Noah’s day) were introduced in the law of carnal commandments (of performances and ordinances) of the law of Moses; being fulfilled by the Atonement of Jesus Christ, they are no longer required of the believers. See Mark 7:15–23; Acts 10:9–16, 28; 15:29; 1 Tim. 4:4; 2 Ne. 25:24–27; Mosiah 13:29–32.

A unique phrase used by Amos to describe conditions of famine (Amos 4:6).

A fellow-laborer of Paul (Philip. 4:3); probably not the same as the Clement who was Bishop of Rome and the author of a well-known epistle to the Corinthians.

One of those who met Jesus on the road to Emmaus (Luke 24:18). Nothing beyond this is known of him, unless, as some think, he is the same as Cleophas.

Mentioned (John 19:25) to distinguish Mary of Cleophas (probably Mary, wife of Cleophas) from two other Marys.

The ordinary headdress of a Jew in our Lord’s day was a large, brightly colored handkerchief wound into a turban. This would be worn always in public and in the presence of betters. From the back of the turban sometimes hung a smaller handkerchief, protecting the back of the neck and shoulders from the sun. On the feet, the sandals generally worn in summer were sometimes replaced in winter by roughly made shoes. On the body next to the skin was worn a long shirt of linen or cotton (Mark 14:51). It was put on over the head, and there were either slits for the arms to pass through or, perhaps more commonly, loose, short sleeves. Over this was worn a coat or tunic, something like a dressing gown, reaching generally to the feet and fitting closely in the upper part (Matt. 5:40; Mark 14:63; John 19:23; 21:7). Sometimes, as in the case of our Lord, it was woven in a single piece from the top throughout. Outside this coat or tunic was worn a girdle, generally of leather, from which purse, pouch, or weapon hung. As the tunic, reaching below the knees, would interfere with active movement, it was drawn up under the girdle as an outward sign of being busy (“Let your loins be girded about”) or as a preliminary to energetic work, as when Elijah girded up his loins and ran before Ahab. Lastly, a square shawl, edged with a fringe and having tassels of five threads, four white and one blue, knotted together at each corner, was worn as a mantle or cloak (Matt. 5:40; Luke 6:29; 2 Tim. 4:13) and arranged so that it did not quite reach down to the bottom of the tunic.

A word often used in the Bible. A pillar of cloud hovered over the camp by day, while Israel traveled through the wilderness. It went before them when they were to march to the next stopping place. At night it became a pillar of fire over the tabernacle (Ex. 13:21–22; 14:24; 33:9–10; Num. 9:15–23; 10:11–12, 34; Deut. 31:15; Neh. 9:12). The Lord called to Moses out of the midst of the cloud on Mount Sinai (Ex. 24:16), and a cloud filled the temple of Solomon (1 Kgs. 8:10–11). The Father spoke from a “bright cloud” on the Mount of Transfiguration (Matt. 17:5); and at Jesus’ Ascension a cloud received Him out of sight (Acts 1:9). These were no doubt clouds of glory, not the dull, gray clouds of rain. Furthermore, at the Lord’s second advent He will come with clouds (Rev. 1:7).

Some venomous snake (Isa. 11:8).

A manuscript volume of ancient biblical text. A codex form of manuscript is somewhat like our present book style with the pages piled on one another and joined at one side, generally with stitching. This is contrasted to a scroll, in which the sheets are joined side by side in a series, making one long and continuous piece that is rolled from one or both ends. The codex is much easier to use than is a long scroll. The general conclusion among scholars is that the Hebrews did not use codices until the 2nd or 3rd century A.D. Thus Old Testament documents are scrolls, although many New Testament documents are codices. The gold plates from which the Book of Mormon was translated were in codex form, joined with three rings on one side.

See Money.

A name given to the northwestern, “second” part of Jerusalem where the prophetess Huldah lived (2 Kgs. 22:14).

A name given to a city, usually on the frontier of the Empire, in which for military reasons a body of Roman citizens had been placed in full enjoyment of all rights of citizenship (Acts 16:12–13). Apparently few Jewish people were in the colony, for it appears there was no synagogue there, and the people met for prayer at the river.

A town of Phrygia, in the valley of the Lycus, near Laodicea and Hierapolis, and close to the great road that led from Ephesus to the Euphrates. When Paul wrote his epistle to the Colossians he had probably not yet visited the place. Epaphras and perhaps Timothy were its first Christian teachers (Col. 1:1, 7; 4:12–13).

See Pauline Epistles.

Two Comforters are spoken of. The first is the Holy Ghost (John 14:16–27; Moro. 8:26; D&C 21:9; 42:17; 90:11). The Second Comforter is the Lord Jesus Christ Himself. “When any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him” (D&C 88:3–4; 130:3; HC 3:381). See also Holy Ghost.

Generally means, in the New Testament, His “second” coming, to judgment, at the end of the world (Matt. 24:3, 27; 25:31; Acts 1:11; 1 Cor. 15:23; 1 Thes. 2:19; 3:13; 4:15; 2 Thes. 2:1–8; James 5:7–8; 2 Pet. 1:16; 3:4; 1 Jn. 2:28; Rev. 1:7; 3:11; 20:11–15; 22:12, 20).

(Ex. 34:28; Deut. 10:4.) The Hebrew name for these is the “Ten Words,” hence the Greek name Decalogue. They are also called the Covenant (Deut. 9:9) or the Testimony (Ex. 25:21). The giving of the Ten Commandments by God to Moses, and through him to Israel, is described in Ex. 19:16–20:21; 32:15–19; 34:1. They were engraved on two tables of stone, which were placed in the Ark; hence the Ark was called the Ark of the Covenant (Num. 10:33). There has been a difference of opinion as to the way in which the commandments were divided into ten. The Roman Church, following the example of St. Augustine, unites what we know as the first and second and divides the last into two. Our Lord, quoting from Deut. 6:4–5 and Lev. 19:18, has summarized the Ten Commandments in “two great commandments” (Matt. 22:37–39). To get their full significance we must read them in the light of our Lord’s Sermon on the Mount (see also Mark 2:27 and Matt. 15:4–6 for interpretation of fourth and fifth), where it is shown that they are intended to control our thoughts and desires as well as our acts.

The Ten Commandments have been reiterated in latter-day revelation, certifying as to their genuineness and importance, as also Moses’ experience on Sinai has been thus verified. See Mosiah 12:32–37; 13:5; D&C 42:18–28; 59:5–13.

In early times the Egyptians seem to have been the leading nation in trade, carrying on business with distant cities in Syria and elsewhere (Gen. 37:25; 41:57). Until the time of Solomon, the Israelites had little trade with foreign nations, such trade being discouraged by the Mosaic law (Deut. 17:16–17). Under Solomon, commerce grew rapidly (1 Kgs. 10:22, 28–29; 2 Chr. 1:16–17; 8:18; 9:13–14, 21). The Phoenicians were at this time the chief trading race, their ports being Tyre, Sidon, and Gebal, whence ships sailed to the most distant parts of the known world. Israelite foreign trade afterwards declined, and Jehoshaphat tried to revive it (1 Kgs. 22:48–49). It would be much interrupted by frequent wars, but the language of the prophets makes it clear that a good deal of wealth had found its way into the country, and Jerusalem, with its port Joppa, is spoken of as a road to Tyre, the great Phoenician trading port.

The Law laid stress on fair dealing (Lev. 19:35–36; Deut. 25:13–16; Ezek. 27) and on the punishment that would follow the misuse of prosperity (Rev. 18:12–23).

A word used generally in Protestant and Catholic Christianity to memorialize the sacrament of the Last Supper. It is so called because in partaking of the sacramental emblems (the bread and water, or wine), one seeks fellowship with the Master, for it is done in remembrance of Him. Paul uses the concept in speaking of the meaning of the bread and the cup of the Lord’s Supper (1 Cor. 10:16–21). He also speaks of the communion of the Holy Ghost (2 Cor. 13:14). A form of this word is also used with an opposite meaning, when a person is severed from the Church for wrong-doing. Such action is called “excommunication”; that is, the former member loses the fellowship and communion he once had with the Lord, with the Holy Spirit, and with the members of the Church. See also 1 Cor. 11:20–34; Moro. 4–5; D&C 20:75–79.

As a verb, to go completely around, or about, as in Matt. 23:15. As a noun, a circle, as in Prov. 8:27; or a circular direction, as in 2 Kgs. 3:9 and Acts 28:13.

(Ps. 104:18; Prov. 30:24, 26). Described as unclean (Lev. 11:5; Deut. 14:7).

The scriptures use confession in at least two ways. One is to confess that Jesus is the Christ; that is, a confession or profession of faith; see, for example, Matt. 10:32; 16:16; John 6:68–69; 12:42; Rom. 10:9; Philip. 2:11; 1 Tim. 6:12; Heb. 4:14; 1 Jn. 4:2. A second usage of confession is confession of sin. It is a duty of all persons to confess all their sins to the Lord and, when necessary, to the person or persons sinned against. Sins against the public must be publicly confessed (D&C 42:88–93). Other items may be confessed to a church official (bishop), or in many cases to the Lord alone. Confession to a church official (in most cases the bishop) is necessary whenever one’s transgression is of a nature for which the Church might impose loss of membership or other disciplinary action. The bishop cannot and does not forgive sin, but he may judge the matter and waive the penalty that the Church might otherwise impose against the person. The repentant sinner must still make confession and obtain forgiveness of the Lord.

Confession is a condition of forgiveness. The Lord has said that true repentance is always accompanied by confession (D&C 58:43; 64:7). Confession was clearly a requirement of forgiveness under the law of Moses (Lev. 5:5; 26:40; Num. 5:7; Josh. 7:19; Ezra 10:11). John the Baptist baptized those who repented and confessed their sins (Matt. 3:5–6).

See Laying on of hands. The word is not found in the New Testament, though the rite itself is mentioned in several places. (1) We are told (Acts 8:14–17) that after Philip had baptized the converts in Samaria, Peter and John prayed for them that they might receive the Holy Ghost; they then laid their hands on them, and the Holy Ghost was given. (2) On Paul’s arrival at Ephesus (Acts 19:1–6) he found men who had received a form of baptism that they incorrectly supposed had come from John the Baptist. After they had been properly baptized in the name of the Lord Jesus, the Apostle laid his hands on them, and they received the Holy Ghost.

In these instances there is illustrated the greater authority of the Melchizedek Priesthood, compared to the Aaronic Priesthood. The latter has authority to baptize in water but not the power to lay on hands to confer the gift of the Holy Ghost. The Melchizedek Priesthood has power to do both (JS—H 1:70–72). Baptism of water without the bestowal of the Holy Ghost would be incomplete and would be but half a baptism (HC 5:499).

No information is to be found in the Bible as to any special age for confirmation, but it is clear that it followed close after baptism. From latter-day revelation we learn that baptism and confirmation can be administered when a person reaches the age of eight years (D&C 68:25–27). Confirmation includes more than conferring the gift of the Holy Ghost. To confirm means to “make more sure.” The ordinance of confirmation completes the ceremonial process of becoming a member of the Church, and as such, it is complementary to water baptism. See also Baptism.

The word is not found in the Old Testament. The chief passage in the New Testament is Rom. 2:14–15. The concept is that we are born with a natural capacity to distinguish between right and wrong, due to the Light of Christ that is given to every person (D&C 84:44–53). We have a faculty by means of which we can pass judgment on our own conduct, either approving or condemning it, so anticipating the divine judgment on it. This faculty is called conscience. The possession of it at once makes us responsible beings. Like other faculties, it needs to be trained and may be deadened through misuse. Bible teaching on the subject may be classified as follows: an accusing, Gen. 3:10; 42:21; 1 Sam. 24:16–22; Prov. 20:27; Matt. 14:2; 27:3; Mark 6:16; Luke 9:7; John 8:9; Acts 24:25; Rom. 2:15; an ill-informed or ill-trained, John 16:2; Acts 8:1, 3; 26:9; Rom. 9:31; 10:2; Gal. 1:14; 4:9–11; Col. 2:16–18; 1 Tim. 1:13; a good, Acts 23:1; 24:16; Rom. 2:15; 9:1; 2 Cor. 1:12; 4:2; 1 Tim. 1:5, 19; 3:9; Heb. 13:18; 1 Pet. 3:16, 21; 1 Jn. 3:21; an evil, 1 Tim. 4:2; Titus 1:15; 1 Jn. 3:22; working of, Rom. 13:5; 14:22; 1 Pet. 2:19; respect for a weak, Rom. 14; 15:1; 1 Cor. 8:7–13; 10:23–33; purification of the, Heb. 9:14; 10:22; 1 Pet. 3:21.

In the KJV, conversation usually means behavior, way of life, or conduct, rather than the modern sense of talking together. See Ps. 37:14; 2 Cor. 1:12; Gal. 1:13; Eph. 2:3; 4:22; Philip. 1:27; 1 Tim. 4:12; James 3:13; 1 Pet. 1:15, 18; 2:12; 3:1–2; 2 Pet. 2:7; 3:11. In Philip. 3:20 it probably means citizenship; and in Heb. 13:5, disposition.

Denotes changing one’s views, in a conscious acceptance of the will of God (Acts 3:19). If followed by continued faith in the Lord Jesus Christ, repentance, baptism in water for the remission of sins, and the reception of the Holy Ghost by the laying on of hands, conversion will become complete and will change a natural man into a sanctified, born again, purified person—a new creature in Christ Jesus (see 2 Cor. 5:17). Complete conversion comes after many trials and much testing (see Luke 22:32; D&C 112:12–13). To labor for the conversion of one’s self and others is a noble task, as in Ps. 51:13; Dan. 12:3; James 5:19–20; Alma 26; D&C 18:15–16.

To convict of wrongdoing or prove guilty in Job 23:12 and John 8:46. To persuade in argument in Acts 18:28; 1 Cor. 14:24; Titus 1:9.

A measure amounting to about 10 bushels and 3 gallons, used for both solids and fluids (Ezek. 45:14); generally translated “measure” in 1 Kgs. 4:22; 5:11; 2 Chr. 2:10; 27:5; Ezra 7:22.

Given to God. The word describes anything dedicated to God and therefore not available for ordinary uses. The utterance of it was held to constitute a binding vow, and the fulfillment of a vow was regarded by the Pharisees as of deeper obligation than the duty even to parents. See Matt. 15:5 and Mark 7:11, where it appears that the Pharisees misused the opportunity of dedicating their material possessions to God, in order to avoid responsibility to care for their parents.

Chief town of the Roman province of Achaia. It had a magnificent situation on the isthmus connecting the Peloponnesus with the mainland of Greece, possessing a harbor on both eastern and western sides. It was practically destroyed at the Roman conquest, 146 B.C., but was rebuilt by Julius Caesar a hundred years later. Paul lived here for a year and six months (Acts 18:1–18) in the course of his second missionary journey. Soon after his departure it was visited by Apollos. We learn from the two epistles to the Corinthians that the Church here was split up into parties and that the Judaizing element was very active. Near here were held the famous Isthmian games, from which Paul borrows the striking imagery of 1 Cor. 9:24–27.

See Pauline Epistles.

Seven different words in Hebrew and three in Greek have been translated as “corn” in the KJV. They are words referring to the cereal grains used for food, such as wheat or barley. Corn in English refers to the cereal grains most common in a given region, such as wheat in England, oats in Ireland and Scotland, or maize (Indian corn) in Australia, Canada, and the U.S. Thus “ears of corn” in the English of the KJV would be called “heads of grain” in the United States. Indian corn (maize) was known and used only in the Western Hemisphere prior to the discovery of America; it is not the corn of the Bible.

A centurion at Caesarea, baptized by Peter (Acts 10). The significance of Cornelius’s baptism is that he was probably the first Gentile to come into the Church not having previously become a proselyte to Judaism (see Proselytes). Other Gentiles had joined the Church, but they had been converted to Judaism before becoming Christians, which caused no great commotion among Jewish Christians who thought of Christianity as having some ties with Judaism.

Preceding the baptism of Cornelius, there were several spiritual manifestations: the ministry of an angel to Cornelius; a vision to Peter showing that the dietary restrictions of the law of Moses were to be discontinued; the voice of the Spirit to Peter; and a manifestation of the power of the Holy Ghost, accompanied by the speaking in tongues. All of this would make clear the divine approval and direction of what was about to take place.

The baptism of Cornelius and his family marked a new dimension in the work of the Church in New Testament times, since it opened the way for the gospel to be preached to the Gentiles directly, without going by way of Judaism. It is notable that this major event in the missionary activity of the Church was done through the ministry of Peter, the chief Apostle, who held the keys of the kingdom of God at that time on the earth.

The iron blade fixed in front of the share in a plow (1 Sam. 13:20–21).

See Sanhedrin.

Sometimes denotes an agreement between persons (1 Sam. 23:18) or nations (1 Sam. 11:1); more often between God and man; but in this latter case it is important to notice that the two parties to the agreement do not stand in the relation of independent and equal contractors. God in His good pleasure fixes the terms, which man accepts. The same word is sometimes rendered “testament.”

The gospel is so arranged that principles and ordinances are received by covenant, placing the recipient under strong obligation and responsibility to honor the commitment. Thus the severe consequences to Ananias and Sapphira, who deliberately broke their covenant and lied unto God (Acts 5:1–11).

An island south of the Greek Archipelago, visited by Paul on his voyage to Rome (Acts 27:7–21) and possibly again, later on, between his first and second imprisonments (Titus 1:5). The Cretans bore a bad reputation (Titus 1:12).

A Roman form of punishment, usually inflicted only on slaves and the lowest criminals. The Lord was condemned to it at the request of the mob on a nominal charge of sedition against Caesar. The purple robe, the crown of thorns, and other insults to which He was subjected were illegal. The punishment was preceded by scourging. The criminal was made to carry his own cross to the place of execution, which was always outside the city. His clothing was the perquisite of the soldiers who carried out the sentence. The cross was driven into the ground so that the feet of the prisoner were a foot or two above the surface. The cross was watched by four soldiers at a time until death took place, which was sometimes not until the third day.

The ordinary unit of length among the Hebrews; originally the distance from the elbow to the tip of the fingers. It varied in length, from 17½ inches in the 8th century B.C. to 21½ inches in the time of our Lord.

An umbelliferous plant (Cuminum sativum) used as a condiment and stimulant (Isa. 28:27). It was one of the small garden herbs tithed by the Pharisees (Matt. 23:23).

The dark-skinned race of Eastern Africa (south of Egypt) and of South Arabia (Gen. 10:6–7; 1 Chr. 1:8–10). Also the name of a country (Ethiopia) (Isa. 11:11; Ezek. 38:5).

A city east of Babylon, whence colonists were brought to Samaria by Shalmaneser (2 Kgs. 17:24, 30).

An idolatrous rite (Lev. 19:28; 21:5; Deut. 14:1; 1 Kgs. 18:28).

A large island of the eastern Mediterranean, originally known as Chittim (see Chittim); the birthplace of Barnabas (Acts 4:36); one of the places to which Christian converts went during the persecution that followed the death of Stephen (Acts 11:19–20); visited by Paul and Barnabas (Acts 13:4; 15:39; 21:3–16; 27:4).

A town of Libya, on the northern coast of Africa, containing a large Jewish settlement, the home of Simon, who bore our Lord’s cross (Matt. 27:32). Jews from here were present in Jerusalem on the day of Pentecost (Acts 2:10); its Christian converts took an active part in missionary work at Antioch (Acts 11:20; 13:1).

Luke 2:2.

The first king of the Persians and Medes. He captured Babylon and overthrew the Chaldean dynasty (of which Nabonidus was the last king, with Belshazzar his son as commander-in-chief). He issued a decree allowing the Jews to return to the land of Judah and rebuild the temple, possibly as a token of gratitude for assistance given to him in his conquest (2 Chr. 36:22; Ezra 1; 3:7; Isa. 44:28; 45:1; Dan. 1:21; 6:28; 10:1).

Fish. The god of the Philistines (Judg. 16:23; 1 Sam. 5:2). There were temples of Dagon at Gaza and Ashdod; the latter was destroyed by Jonathan the Hasmonean. His image was in the form partly of a man and partly of a fish. Some writers, however, question whether Dagon was really a fish-god and connect the name with dagan, “grain.”

Three Old Testament incidents have somewhat to do with the worship of Dagon. A Philistine temple at Gaza was the place of Samson’s death (Judg. 16:23–30); at Ashdod the Philistines were killed when the Ark of the Covenant was carried into the temple of Dagon (1 Sam. 5:1–7); and at Beth-shan, after a battle between the Philistines and Israel at Mount Gilboa, the head of King Saul was placed in the temple of Dagon (1 Chr. 10:10).

The Law ordered that a yearling lamb, with its proper meal and drink offerings, should be offered every morning and every evening as a burnt offering (Ex. 29:38–42). This was never omitted, at least in later times, except in the persecution of Antiochus Epiphanes and for about three weeks before the taking of Jerusalem by Titus. In the Holy Place, every morning and evening, incense was burnt upon the altar of incense (Ex. 30:7–8). There was also a meal offering twice every day, probably in connection with the daily burnt offering (Lev. 6:20). The offering of the daily sacrifices was accompanied with (1) music, vocal and instrumental (2 Chr. 29:27–28); (2) worship and prayer on the part of the people present (2 Chr. 29:28; Luke 1:10; Acts 3:1); (3) psalms, one being appointed for each day in the week: Ps. 24, 48, 81, 82, 92, 93, 94. Besides the public offerings, numerous private offerings were daily made. In later times daily offerings were also made on behalf of the gentile authorities, the kings of Persia (Ezra 6:9–10), the kings of Syria, and the Roman emperors and Roman people.

A town on the shore of the Sea of Galilee (Mark 8:10); possibly identical with or near to Magdala (Matt. 15:39).

Part of Illyricum, on the eastern coast of the Adriatic Sea (2 Tim. 4:10).

An ancient city of Syria, standing on a rich plain on the edge of the desert, well watered by the river Barada, of which the Abana and Pharpar (2 Kgs. 5:12) are tributaries. It is first mentioned in the Bible as the birthplace of Eliezer, Abraham’s steward (Gen. 15:2). It was taken by David (2 Sam. 8:6; 1 Chr. 18:5–6) (for Syria-damascus read “Syria of Damascus”) and is frequently mentioned in the subsequent history (1 Kgs. 11:24; 15:18; 20:34; 2 Kgs. 8:7, 9; 14:28; 16:9–16; 2 Chr. 16:2; 28:5, 23; Isa. 7:8; Ezek. 27:18; 47:16–18). It was conquered by Tiglath-pileser and its inhabitants carried captive about 733 B.C. (2 Kgs. 16:9; Isa. 8:4; 17:1–3; Jer. 49:23–27; Amos 1:3–5). It was rebuilt and became an important place during the Persian supremacy. Later on it was conquered by the Greeks and afterwards by the Romans. In New Testament times it was connected with the history of Paul (Acts 9:1–27; 22:5–16; 26:12, 20; 2 Cor. 11:32; Gal. 1:17). It was then part of the dominions of Aretas, an Arabian prince subject to the Roman emperor. It eventually passed, A.D. 634, into the hands of Moslem (Muslim) Arabs, and is still a city of many thousands of inhabitants.

As used in the KJV this word has a wider meaning than is at once apparent from modern usage. Damnation is the opposite of salvation and exists in varying degrees. All who do not obtain the fulness of celestial exaltation will to some degree be limited in their progress and privileges and hence be damned to that extent. See Matt. 23:14, 33; Mark 3:29; 16:16; John 5:29; Rom. 13:2; 1 Cor. 11:29; 2 Ne. 9:24; 3 Ne. 18:28–29; D&C 58:26–29; 84:74; 112:29; 132:4, 6, 27.

Judge. Son of Bilhah, Rachel’s maid, and brother to Naphtali. After the settlement in Canaan, the district assigned to the tribe of Dan was small in area but had an admirable situation, adjoining Ephraim, Benjamin, and Judah, parts of it being extremely fertile (Josh. 19:40–48). There was a good deal of difficulty in holding it against the Amorites (Judg. 1:34) and against the Philistines (Judg. 13:2, 25; 18:1). Consequently the Danites made for themselves a settlement in the north of Palestine (Judg. 18), around Laish, to which city they gave the name of Dan. This town is well known as the northern limit of Palestine, which extended “from Dan even to Beer-sheba.” It was chosen by Jeroboam as one of the places in which to establish the calf worship for the northern tribes (1 Kgs. 12:29; 2 Kgs. 10:29). The city was laid waste by Benhadad (1 Kgs. 15:20; 2 Chr. 16:4); and Jewish tradition records that the calf was carried off to Assyria by Tiglath-pileser (2 Kgs. 15:29). The reason for the omission of the tribe of Dan in John’s list in Rev. 7:5–7 is not known. Its character is sketched in the blessings of Jacob and Moses (Gen. 49:16–18; Deut. 33:22).

A natural sign of rejoicing, and as such frequently formed part of religious ceremonies (Ex. 15:20; 32:19; Judg. 11:34; 2 Sam. 6:14–16; 1 Chr. 15:29). The dancing was often accompanied by a song with chorus and instrumental music (Ps. 68:25; 149:3; 150:4).

A judge (is) God. (1) The second son of David, by Abigail the Carmelitess (1 Chr. 3:1); also called Chileab (2 Sam. 3:3).

(2) The hero of the book of Daniel. Nothing is known of his parentage, though he appears to have been of royal descent (Dan. 1:3); he was taken captive to Babylon and received the name of Belteshazzar (1:6–7). Along with three others he refused the “king’s meat” from fear of defilement (1:8–16). He then won the favor of Nebuchadnezzar and Darius by his power of interpreting dreams (Dan. 2; 4) and the handwriting on the wall (Dan. 5). In consequence of a plot on the part of his enemies he was thrown into a den of lions (Dan. 6), but his life was preserved. There are references to him in Ezek. 14:14, 20; 28:3; Heb. 11:33. Interesting points of resemblance may be noticed between the history of Daniel and that of Joseph.

The book has two divisions: Dan. 1–6 contains narratives regarding Daniel and his three companions; Dan. 7–12 contains prophetic visions seen by Daniel and reported in his own name. Dan. 2:4–7:28 is written in Aramaic and the rest in Hebrew. The book of Daniel teaches its readers the important duty of being true to the God of Israel at all cost and illustrates the blessings of the Lord upon the faithful.

A major contribution of the book is the interpretation of the king’s dream in which the kingdom of God in the last days is depicted as a little stone that is cut out of a mountain and that will roll forth until it fills the whole earth (Dan. 2).

Other significant items include: the spirit of wisdom that was given to Daniel and his companions in consequence of their abstinence from wine (Dan. 1); the dramatic story of the three persons being delivered from the fiery furnace by the power of God (Dan. 3); the account of Daniel interpreting the handwriting on the wall (Dan. 5); Daniel being cast into the den of lions (Dan. 6). In every case, the deliverance of Daniel and his three friends is shown to be brought about by the blessing of God because of their faithfulness.

The prophetic visions present a succession of world-monarchies, the last of which will severely persecute the saints but will be brought to an end by the judgment of God. Dan. 7, under the symbolism of beasts, shows how, at the end, the world-kingdoms give place to the kingdom of God. This chapter also contains the vision of “One like unto a Son of Man” standing before the Ancient of Days to receive power and glory. The “Son of Man” is Jesus Christ. Latter-day revelation identifies the Ancient of Days as Adam (D&C 116), who is also known as Michael (D&C 128:21; see also Dan. 10:13, 21; 12:1). A testimony of mankind’s resurrection is given in Dan. 12.

Daniel, like Joseph, is given ability to interpret dreams and to reveal the future. Also, like Joseph, he is careful to point out that he is not able to do this by his own wisdom but because of the wisdom given him by the God of heaven (Gen. 40:18; 41:16; Dan. 2:19–20, 27–30, 47).

The book of Daniel, the earliest example of apocalyptic literature currently in the Bible, corresponds in the Old Testament to the Revelation of John in the New Testament. There are, however, examples of apocalyptic literature in Moses 7 and 1 Ne. 8; 11, which are of earlier date.

There are various additions to the book of Daniel not included in the present canon, some of which are found in the Apocrypha, that is, the Song of the Three Children, the History of Susanna, and Bel and the Dragon. (See Apocrypha.)

(1) The Mede, king of Babylon after the death of Belshazzar (Dan. 5:31; 6:9, 25–28; 9:1; 11:1). It is impossible to identify him with any of the kings of Babylon known to secular history.

(2) The son of Hystaspes and founder of the Persian dynasty (Ezra 4:5, 24; 5:5–7; 6:1–15; Hag. 1:1, 15; 2:10; Zech. 1:1, 7; 7:1).

(3) Darius Codomannus, called Darius the Persian in Neh. 12:22; the last king of Persia, overthrown by Alexander the Great 330 B.C.

Symbolic (1) of spiritual blindness or ignorance (Isa. 9:2; Matt. 6:23; John 1:5; 3:19; 8:12; 12:35, 46; Rom. 13:12; Eph. 5:8, 11; 1 Thes. 5:5; 1 Pet. 2:9; 1 Jn. 1:5–6; 2:8–11); (2) of death (“land of darkness,” Job 10:21–22) and of separation from God (Matt. 8:12; 22:13; 25:30; 2 Pet. 2:17; Jude 1:6, 13).

Beloved. His life divides into four portions: (1) at Bethlehem with the sheep (1 Sam. 16–17); (2) at court (1 Sam. 18:1–19:18) (see Jonathan); (3) as a fugitive (1 Sam. 19:18–31:13; 2 Sam. 1); (4) as king (a) over Judah at Hebron (2 Sam. 2–4), (b) over all Israel (2 Sam. 5–24; 1 Kgs. 1:1–2:11). The long and varied discipline through which he passed in the earlier part of his life fitted him for the duties of the throne. As shepherd he acquired the habit of deep reflection; as courtier he was trained in self-control and chivalrous generosity; as outlaw he acquired knowledge of men and power of government. Each successive phase of experience developed in him the conscious dependence upon God that was the secret of his strength throughout his life. Like Saul he was guilty of grave crimes; but unlike Saul, he was capable of true contrition and was therefore able to find forgiveness, except in the murder of Uriah. As a consequence David is still unforgiven, but he received a promise that the Lord would not leave his soul in hell. He will be resurrected at the end of the Millennium. Because of his transgressions, he has fallen from his exaltation (D&C 132:39).

So long as Abner and Ishbosheth lived, David’s kingdom was restricted to the tribe of Judah. After their deaths he started on a series of conquests, beginning with Jerusalem, and finally extending his dominions as far as the Euphrates. His sin with Bathsheba was followed by a series of misfortunes that marred the last 20 years of his life. The nation as a whole was prosperous, but David himself suffered from the consequences of his own misdeeds. There were constant family feuds, which, in the case of Absalom and Adonijah, ended in open rebellion. These incidents are a fulfillment of the pronouncement of Nathan the prophet upon David, because of his sin (2 Sam. 12:7–13).

In spite of these disasters David’s reign was the most brilliant of Israelite history, for (1) he united the tribes into one nation, (2) he secured undisputed possession of the country, (3) the whole government rested upon a religious basis, and the will of God was the law of Israel. For these reasons it was in later times regarded as the nation’s golden age and the type of the more glorious age to which the nation looked forward when Messiah should come (Isa. 16:5; Jer. 23:5; 30:9; Ezek. 34:23–24; 37:24–28).

A large number of the Psalms ascribed to David were certainly not written by him, but the following seem directly connected with the history of his life. A series consisting of Ps. 101, 15, 68, 24 was probably composed on the occasion of the removal of the Ark to Jerusalem. Ps. 20, 21, 60, 110 belong to the period of David’s foreign wars; while Ps. 18 (2 Sam. 22) marks the highest point of the national prosperity. David’s fall gave occasion to Ps. 51 and 32. The flight from Absalom led to the composition of Ps. 63 (written immediately after he left the city), 3 and 4 (which are morning and evening hymns), 26, 62, 27, and 28. There are others that are possibly of Davidic origin.

David’s life illustrates the need for all persons to endure in righteousness to the end. As a youth he is characterized as being a man after the Lord’s “own heart” (1 Sam. 13:14); as a man he spoke by the Spirit and had many revelations. But he paid, and is paying, a heavy price for his disobedience to the commandments of God.

See Fasts.

Daybreak (Job 38:12; Luke 1:78).

Morning star (2 Pet. 1:19; Rev. 2:28; 22:16).

See Ministry.

Also known as the Salt Sea. Located at the southern end of the Jordan valley, 53 miles long, with an average breadth of 9 miles, its surface being 1290 feet below the Mediterranean, and its greatest depth 1300 feet. It is fed by the Jordan and by several smaller streams and has no outlet except by evaporation. All the mineral salts that the streams bring down are consequently accumulated, and this accounts for the extreme bitterness of the water. Its shores are memorable as the scene of God’s judgment on the cities of the plain: Sodom, Gomorrah, Admah, Zeboim, and Zoar or Bela (see Gen. 14:2; 19:25; Deut. 29:23). The position of these cities is uncertain; they have been placed by some scholars at the northern end (so as to be within view of Bethel) and by others at the southern end.

In 1947 in an area known as Qumran, near the northwest corner of the Dead Sea, some significant rolls of leather and a few copper manuscripts were found preserved in earthen jars in some dark caves. They were found quite by accident by goat herders. As a result of further searches in the area, many documents have been discovered and translated. The languages are Hebrew and Aramaic. Some are dated as early as 200 B.C.; others a century or so A.D. Complete copies or fragments of every book of the Old Testament have been found except the book of Esther. Deuteronomy, Isaiah, and Psalms are the most numerous. Books of regulations and “manuals of discipline” produced by the people who made the scrolls have also been located.

The contents of the scrolls are interesting to historians, textual critics, and readers of the Bible. The full impact may not yet be realized. However, the most significant fact may be that the scrolls give solid evidence that there was a highly literary people in the Jerusalem area, in the period just preceding and following the time of Christ, who were writing and preserving their records. The implications of this for the early dating of the New Testament books are significant.

The finding of the Dead Sea Scrolls stimulated considerable interest among scholars of the antiquities. Not all the answers are in the Dead Sea Scrolls, but they constitute one of the most important archaeological discoveries of modern times. If discoveries continue, we may learn many things about the ancient people that will give us clearer historical insights. It is to be expected that such discoveries will support and supplement many principles and ideas that are already known to us through latter-day revelation.

Two kinds of death are spoken of in the scriptures. One is the death of the body, which is caused by the separation of the body from the spirit; “The body without the spirit is dead” (James 2:26). The other is spiritual death, which is to die as pertaining to, or to be separated from, righteousness—to be alienated from the things of God (Alma 12:16, 32; 40:26). Both of these deaths were introduced into the world by the Fall of Adam. But death is also the consequence of our own sins. We make our own spiritual death by our works, our thoughts, and our actions. As Paul said, “The wages of sin is death” (Rom. 6:23), and some are “dead” while they live (1 Tim. 5:6).

In explaining these things, Jacob called the physical death the grave and spiritual death he called hell. The Atonement of Jesus Christ will bring all persons back into the presence of God to be judged, the body coming forth from the grave and uniting with the spirit released from paradise or from hell (as the case may be). This will restore all mankind to the presence of God. This is the same as Paul spoke: “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:21–23). Then those who have willfully rebelled against the light and truth of the gospel will suffer again a spiritual death, which is called the second death (Rev. 20:14; Alma 12:16–18; Hel. 14:16–19; D&C 76:36–37). Each person suffers only one physical death, since when once resurrected, the body can die no more (Alma 11:42–45).

Latter-day revelation teaches that there was no death on this earth before the Fall of Adam. Indeed, death entered the world as a direct result of the Fall (2 Ne. 2:22; Moses 6:48).

A bee. (1) Nurse of Rebekah (Gen. 24:59; 35:8).

(2) A famous woman who judged Israel and encouraged Barak against Sisera (Judg. 4); the well-known song of Deborah and Barak commemorated the Israelite victory (Judg. 5).

See Commandments, the Ten.

Ten cities. The district east and southeast of the Sea of Galilee, containing a mixed population of Greeks, Syrians, Arabs, and Jews, the Greek element being the greatest (Matt. 4:25; Mark 5:20; 7:31).

The valley of Jehoshaphat or of the Kidron, lying between the city of Jerusalem and the Mount of Olives. It is spoken of in Joel 3:14, in connection with events of the Second Coming of the Savior.

See Feasts.

Fifteen Psalms (120–34), probably so called because they were sung by Jewish pilgrims on their way up to Jerusalem.

It is apparent that if God rewards everyone according to the deeds done in the body, the term heaven as intended for man’s eternal home must include more kingdoms than one. In speaking of man in his resurrected state, Paul tells of glories like the sun, the moon, and the stars (1 Cor. 15:39–41). He also speaks of the “third heaven” (2 Cor. 12:2). Jesus spoke of “many mansions” or kingdoms (John 14:2). Latter-day revelation confirms the teaching of the Bible on these matters and verifies that there are three general categories or glories to which the members of the human family will be assigned in the judgment following their resurrection from the grave. These are known as the celestial, terrestrial, and telestial kingdoms, of which the sun, moon, and stars are spoken of as being typical (D&C 76; 88:20–32; 131:1–4). In addition to the degrees of glory, there is a place of no glory, called perdition, reserved for those who commit the unpardonable sin.

Colonists planted in Samaria by Esarhaddon after the completion of the captivity of Israel (Ezra 4:9). It is uncertain where they came from.

Weak, delicate. A Philistine woman from the valley of Sorek who had such influence over Samson that she obtained from him the secret of his strength and betrayed him, which was the cause of his being blinded and imprisoned at Gaza (Judg. 16).

(1) A silversmith of Ephesus who, in fear for his trade, led a tumult against Paul (Acts 19:24–41); see Diana.

(2) A Christian commended by John (3 Jn. 1:12).

See Devil.

See Money.

In the New Testament, equals proconsul, an official of the Roman government (Acts 13:7–8, 12; 19:38).

The word means “repetition of the law.” The book contains the three last discourses of Moses delivered in the plains of Moab just before his death (translation). The first discourse is found in Deut. 1–4 and is introductory. The second discourse (Deut. 5–26) consists of two parts: (1) 5–11, the Ten Commandments and a practical exposition of them, (2) 12–26, a code of laws, which forms the nucleus of the whole book. The first group of laws deals with the ritual of religion and begins with a command to destroy all idolatrous objects of worship in Canaan; only one central place for worship of Jehovah is to be allowed. Then follow special instances of enticement to false worship and rules about food and about tithe. Then we have the law of debt, directions about firstlings, and a calendar of festivals. The next group of laws deals with the administration of justice, while the last group regulates private and social rights. The third discourse (Deut. 27–30) contains a solemn renewal of the covenant and an announcement of the blessings of obedience and the curses upon disobedience. In Deut. 31–34 we have an account of the delivery of the law to the Levites, Moses’ song and last blessing, and the departure of Moses.

Deuteronomy is referenced frequently in the New Testament: Matt. 4:4, Deut. 8:3; Matt. 4:7, Deut. 6:16; Matt. 4:10, Deut. 6:13; Matt. 5:31, Deut. 24:1; Mark 12:30, Deut. 6:5; Acts 3:22, Deut. 18:15, 18; 1 Cor. 9:9, Deut. 25:4; 2 Cor. 13:1, Deut. 19:15; Gal. 3:13, Deut. 21:23; Rom. 10:6–8, Deut. 30:12, 14.

The English word devil in the KJV is used to represent several different words in Greek (slanderer, demon, and adversary) and Hebrew (spoiler). The devil is the enemy of righteousness and of those who seek to do the will of God. Literally a spirit son of God, he was at one time “an angel” in authority in the presence of God; however, he rebelled in the premortal life, at which time he persuaded a third of the spirit children of the Father to rebel with him, in opposition to the plan of salvation championed by Jehovah (Jesus Christ). “Thus came the devil and his angels” (D&C 29:37). They were cast out of heaven and were denied the experience of mortal bodies and earth life (Isa. 14:12–15; Rev. 12:4–9; 2 Ne. 2:17; 9:8; D&C 29:36–38; 76:25–26; 93:25; Moses 4:1–4; Abr. 3:27–28).

Latter-day revelation confirms the biblical teaching that the devil is a reality and that he does strive to lead men and women from the work of God. One of the major techniques of the devil is to cause human beings to think they are following God’s ways, when in reality they are deceived by the devil to follow other paths.

Since the devil and his premortal angels have no physical body of flesh and bones, they often seek to possess the bodies of mortal beings. There are many such instances recorded in scripture (Matt. 9:32; 12:22; Mark 1:24; 5:7; Luke 8:30; Acts 19:15; see also Mosiah 3:6). Such can be evicted by the power of faith in Jesus Christ and the exercise of the holy priesthood. Jesus gave this power to His disciples (Matt. 10:1; Mark 16:17; Luke 10:17; Acts 5:16; D&C 84:67).

The devil is called the prince of this world (John 12:31; 14:30; 16:11); the adversary (1 Pet. 5:8); Beelzebub, meaning the prince of the devils (Mark 3:22); the wicked one (Matt. 13:38); the enemy (Matt. 13:39); Lucifer (Isa. 14:12; D&C 76:26); Satan (Rev. 12:9); prince of the power of the air (Eph. 2:2–3); Perdition (D&C 76:26); son of the morning (D&C 76:26–27); that old serpent (Rev. 12:9; D&C 76:28); the great dragon (Rev. 12:7–9); a murderer from the beginning (John 8:44); a liar from the beginning (D&C 93:25); and the accuser (Rev. 12:10).

He is miserable in his situation and “stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness” (2 Ne. 9:9). He tries to imitate the work of God by transforming himself nigh unto an angel of light (2 Cor. 11:12–15; 2 Ne. 9:9; D&C 128:20). He is also a worker of miracles, by which he deceives many upon the earth (Rev. 13:1–15). In fact, the scripture says he deceives the whole world (Rev. 12:9). He can cite scripture to make his point seem plausible (Matt. 4:1–11). All of this is his scheme to make man miserable like himself. Protection against the influence of the devil is found by obedience to the commandments and laws of the gospel of Jesus Christ. The message of all the prophets and apostles is that truth, righteousness, and peace shall in the end prevail over error, sin, and war; the faithful shall triumph over all their afflictions and enemies and shall triumph over the devil. There shall be a complete and lasting victory of righteousness over wickedness on this earth, which will be done by the power of the Lord Jesus Christ.

Of great importance in Palestine owing to the want of rain during a large portion of the year; hence spoken of as a source of fertility (Gen. 27:28; Deut. 33:13); and in poetry as typical of any beneficial effect produced by quiet means (Deut. 32:2; Ps. 110:3; 133:3; Prov. 19:12; Song 5:2; Isa. 18:4; 26:19; Hosea 6:4; 13:3; 14:5; Micah 5:7).

A goddess, in whose honor a temple was erected at Ephesus (Acts 19:24–41) (see Ephesus). The Ephesians called her Artemis and regarded her as the source of the fruitful and nurturing powers of nature, and so the image in the temple (said to have fallen from heaven) represented her with many breasts. The lower part of the figure was swathed like a mummy. The silversmiths at Ephesus did a large trade in silver “shrines for (or of) Diana.” These were probably representations of the goddess seated in a niche or under a canopy. A good many works of art of this kind in marble and terra-cotta have been discovered at Ephesus. They were either placed in the temple or taken home by the worshipper.

Dispersion. This refers to the scattering of the house of Israel into lands other than Palestine. In many instances those scattered remained in those lands and did not return. The Jews in particular penetrated all the large cities of the Roman Empire and established centers of Judaism, with synagogues, although they retained strong ties with Jerusalem, making frequent pilgrimages there at the Feasts of Passover, Pentecost, Tabernacles, etc. (John 7:35; Acts 2:5, 9–11). In these countries the Jews often adopted many traits of Greek and Roman culture. Paul was a Jew of the diaspora, as was also Aquila. See Dispersion; Septuagint.

Twin. The Greek equivalent of the Aramaic name Thomas (John 11:16; 20:24; 21:2).

Jacob’s daughter by Leah (Gen. 30:21; 34; 46:15).

Colonists, possibly from western Armenia, placed in cities of Samaria by Tiglath-pileser (Ezra 4:9).

A member of the Church condemned by John because he “loveth to have the preeminence” (3 Jn. 1:9).

A pupil or learner; a name used to denote (1) the Twelve, also called Apostles, (2) all followers of Jesus Christ. We also read of disciples of John the Baptist and of the Pharisees (Mark 2:18).

A forbidden practice (Lev. 19:27–28; 21:5; Deut. 14:1; see also Isa. 15:2; Jer. 9:26; 16:6–7; 41:5; 47:5; 48:37).

A dispensation of the gospel is a period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys, and who has a divine commission to dispense the gospel to the inhabitants of the earth. When this occurs, the gospel is revealed anew so that people of that dispensation do not have to depend basically on past dispensations for knowledge of the plan of salvation. There have been many gospel dispensations since the beginning. The Bible suggests at least one dispensation identified with Adam, another with Enoch, another with Noah, and so on with Abraham, Moses, and Jesus with His Apostles in the meridian of time. Paul writes of “the dispensation of the fulness of times” in which the Lord will “gather together in one all things in Christ, both which are in heaven, and which are on earth” (Eph. 1:10). The fulness of times is the final dispensation and began with the revelation of the gospel to Joseph Smith. It is a dispensation of restoration and of fulfillment of the Lord’s plans and purposes since the world began. There are also things reserved for the fulness of times that have not been revealed previously (D&C 121:26–32; 124:41). It is a glorious time, the time in which we live today (see Acts 3:19–21; D&C 27:13; 110:11–16; 112:14–32; 128:18–21; 136:37–40).

In addition there were dispensations of the gospel among the Nephites, the Jaredites, and the Lost Tribes of Israel. Melchizedek could also be included, as well as John the Baptist, since they truly held the priesthood and taught the word of the Lord to the people and were unique in their time. There are many other prophets who have had the priesthood and a knowledge of the gospel. Perhaps if more were revealed to us, we would learn that they too should be spoken of as having a dispensation. These could include, among others, Abel, Esaias, Gad, Jeremy, Elihu, Caleb, Jethro, Zenock, and Zenos. See JST Gen. 14:25–40 (Appendix); 1 Ne. 19:10–12; Alma 13:14–19; 33:3–17; D&C 84:6–16; HC 3:386–89; 4:208–9.

The plan of salvation, which is older than the earth, has been revealed and taught in every dispensation beginning with Adam and is the same in every age of the world. However, each of the dispensations has been unique in some way. For example, Adam opened the way of the earth; Noah preserved a portion of mankind through the Flood; Jesus wrought the Atonement and Resurrection; and through Joseph Smith the foundation was laid for a culmination of the purposes of God on the earth.

Although the Bible contains historical information pertaining to the ancient prophets and patriarchs, it is latter-day revelation that makes it clear that the leaders of former dispensations had the gospel of Jesus Christ and that certifies to the divine calling, ordination, and high intelligence of those early brethren (D&C 84:6–16, 26–28; 107:41–57; Moses 6:3–6, 45–46).

A title applied to all Israelites who remained settled in foreign countries subsequent to the decree of Cyrus (Ezra 1). The Epistle of James is addressed to them (James 1:1; see also John 7:35). One result of this dispersion was the existence in many different parts of the world of Jewish synagogues, which became of great service to the spread of Christianity (Acts 2:5–11; 6:9; 13:43–45; 14:1–2, 19; 16:3; 17:1, 10–13; 18:2, 12, 19; 19:13–17, 33; 28:17–29). All Jews, wherever they might be, regarded the temple at Jerusalem as the center of their worship and contributed the usual half-shekel toward its maintenance (Matt. 17:24). The Jews of Babylonia spoke an Aramaic dialect similar to that spoken in Palestine. The Jews of Syria, Egypt, and Italy adopted the Greek language and along with it many Greek ideas. For their use, the Greek translation of the Old Testament known as the Septuagint was made. See also Diaspora; Septuagint.

Any superstitious method of trying to discover the course of future events. Such practices have been found among all nations and in every age; they are frequently condemned in scripture (Lev. 19:31; 20:6; Deut. 18:10; 2 Kgs. 21:6; Isa. 8:19; 19:3; Acts 8:9; 13:6, 8; 16:16).

Permitted under some circumstances because of the hardness of the people’s hearts, but as explained by Jesus, “from the beginning it was not so” (Matt. 19:3–12). Regulation concerning divorce under the law of Moses is found in Lev. 21:14; Deut. 22:19, 29; 24:1–4. In the New Testament there are instructions relating to divorce in Matt. 5:31–32; 19:3–12; Mark 10:2–12; Luke 16:18; 1 Cor. 7:10–17.

Sometimes used for guarding flocks, but usually held in aversion by the Israelites, being regarded as half-wild, greedy creatures, running about at will without a master and acting as public scavengers (Deut. 23:18; 1 Sam. 17:43; 24:14; 2 Sam. 3:8; 9:8; 16:9; 2 Kgs. 8:13; Ps. 59:6; Matt. 7:6; 15:26; Philip. 3:2); the name is applied to false teachers (Isa. 56:10–11; Philip. 3:2; Rev. 22:15); and frequently by Jews to Gentiles (Mark 7:27).

A woman of Joppa, well known for her good works, restored to life by Peter (Acts 9:36–42). Dorcas is the Greek equivalent of the Aramaic name Tabitha, both meaning “a gazelle.”

A town 10 miles north of Samaria, well known for its good pastures (Gen. 37:17; 2 Kgs. 6:13).

Very common in Palestine; first mentioned in Gen. 8:8–12; a pair of doves or two pigeons were allowed as substitute in some of the offerings for a lamb or kid in the case of poor persons (Lev. 1:14; 5:7; Luke 2:24); it was also the Nazarite’s offering (Num. 6:10). In Song 2:12 and Jer. 8:7 its migratory habits are mentioned; in Ps. 74:19 it is an emblem of affection and timidity; and in Matt. 10:16, of harmlessness. See also Dove, sign of; Turtle.

A prearranged means by which John the Baptist would recognize the Messiah at Jesus’ baptism (John 1:32–34). “The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. … The sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence” (Joseph Smith, HC 5:261). See 1 Ne. 11:27; 2 Ne. 31:8; D&C 93:15; Abr., fac. 2, fig. 7. Though we usually associate the sign of the dove with John the Baptist, from the latter reference we learn that it was manifested to Abraham also. We suppose that it has been similarly made known to other prophets on occasion since the time of Adam.

Two Hebrew words are thus rendered though they are sometimes translated whale, serpent, jackal, or sea-monster. Probably a large snake or snakelike animal in Deut. 32:33; Ps. 74:13; 91:13. A jackal in Job 30:29; Isa. 13:22; 27:1; 34:13; 35:7; 43:20; 51:9; Jer. 9:11; 10:22; 51:34; Mal. 1:3. Used figuratively in Ezek. 29:3. In the New Testament it is always used figuratively, as in Rev. 12:3, 7, 9, 13, 16; 13:2, 4, 11; 16:13; 20:2; see also Mosiah 20:11; Alma 43:44.

One of the means by which God communicates with men (Gen. 15:12; 20:3–7; 28:12–15; 31:24; 37:5–10; 40:5; 41:1–28; Judg. 7:13; 1 Kgs. 3:5; Dan. 2:1; 4; Matt. 1:20; 2:12, 13, 20; 27:19; 1 Ne. 3:1–2; 8:2).

A fine and swift breed of Arabian camel (Isa. 60:6; Jer. 2:23).

Third wife of the Roman procurator Felix, for whom she had deserted her husband, King Aziz of Emessa. She was the youngest daughter of Herod Agrippa Ⅰ, the sister of Bernice, and the granddaughter of Herod the Great. While yet a very young woman, she heard Paul speak at Caesarea (Acts 24:24). She and Felix had a son, Agrippa, who perished in an eruption of Vesuvius.

A musical instrument, probably on the order of the bagpipe (Dan. 3:5).

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; 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.

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 by 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.

A mountain some 3000 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; 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 and Ebal.

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; 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.

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

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” (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” (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 9:5 and 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.

The home of our first parents, Adam and Eve (Gen. 2:8–3:24; 4:16; 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.

Red. Name of Esau (Gen. 25:30); of his descendants (Gen. 36; 1 Chr. 1:35–42); of their country in Mount Seir (Gen. 32:3; 36:9; Deut. 2:5, 12, 22). This country lay south of the Dead Sea, 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; 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; 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; 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. 20:14–21; 21:4; Judg. 11:17; 1 Sam. 14:47; 2 Sam. 8:13–14; Jer. 27:3; 49:7–22; Ezek. 35:3–15). The Edomites spoke a language that closely resembled Hebrew.

(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; 3:1, 10; Josh. 12:4; 13:12, 31). Modern explorations have discovered on the ancient site (now called Edraʼah) an elaborately contrived subterranean city, with streets, shops, and marketplace.

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

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. The schools that all boys from six years old had to attend were generally held in the synagogues. Until a boy was 10 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, 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 Old Testament.

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 all 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; 31:1 (see also 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.

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 (“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 (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” (Heb. 11:24), 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 Mer-ne-ptah.

After the settlement of Israel in Canaan, we read of an alliance between Solomon and Egypt (1 Kgs. 3:1; 9:16; 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 Bible Chronology in the appendix.

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

Frequently mentioned in the Old Testament (Num. 34:5; Josh. 15:4, 47; 1 Kgs. 8:65; 2 Kgs. 24:7). The word translated river is really brook; consequently the name denotes not the Nile, but the Wady el ʼArish, on the border of Egypt, in northern Sinai.

Son of Gera, a left-handed Benjamite, 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; 8:6).

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

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, a plural form signifying the “almighty” or “omnipotent,” a name applied to the Father.

Valley of the terebinths. Runs west between Zekharia and Azekah, a valley of the Shephelah, between Philistia and the hill country of Judah. Here Goliath was killed by David (1 Sam. 17:2, 19; 21:9).

(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; 21:2; 22:6; Jer. 25:25; 49:34–39; Ezek. 32:24.

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

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; 14:22; 16:6).

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).

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).

The term elders is used in various ways in the Bible. In many instances in the Old Testament 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 Old Testament 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; 6:1; Moro. 3:1; 4:1; 6:1, 7). In the New Testament, 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 New Testament is from the Greek presbyteros. The detailed duties of the ordained elders in the Church today have been defined by latter-day revelation (D&C 20:42–45; 42:44–52; 46:2; 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 Quorums of the Seventy by this title (D&C 20:38; see also 1 Pet. 5:1; 2 Jn. 1:1; 3 Jn. 1:1). See also Ministry.

God hath helped. (1) Third son of Aaron (Ex. 6:23); admitted to priestly office (Ex. 28:1). Eleazar and Ithamar 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; 24:33). All the high priests until the Maccabean 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) Three others (1 Chr. 23:21–22; Ezra 8:33 and Neh. 12:42; Ezra 10:25).

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; 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.

God, the God of Israel. The name given by Jacob to an altar that he built (Gen. 33:20).

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; see also D&C 59:10–12; 76:112.

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

(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.

(2) My God. (Matt. 27:46.) Mark 15:34 renders the word Eloi, which is perhaps a Galilean form.

God raiseth up. (1) Son of Hilkiah and master of Hezekiah’s household (2 Kgs. 18:18, 26, 37; 19:2; Isa. 22:20–25; 36:3, 11, 22; 37:2).

(2) Original name of Jehoiakim, king of Judah (2 Kgs. 23:34; 2 Chr. 36:4).

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

There are several uses of this word in the scriptures. (1) It is the New Testament (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 (see Mark 9:4 note a).

(2) Elias is also a title for one who is a forerunner; for example, John the Baptist, as in JST Matt. 11:13–15, JST Matt. 17:10–14, and JST John 1:20–28 (Appendix). 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 [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 (Luke 1:11–20; D&C 27:6–7).

(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.

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

(2) Son of Moses and Zipporah (Ex. 18:4; 1 Chr. 23:15, 17; 26:25).

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

God (is) He. (1) Reproves Job’s three friends and reasons with Job (Job 32–37). See Job, book of.

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

(3) Others in 1 Chr. 12:20 and 26:7.

(4) 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).

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 that 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; 18:19). An account of Elijah’s life is found in 1 Kgs. 17–22; 2 Kgs. 1–2 and 2 Chr. 21:12–15; there are also the following references to him in the New Testament: Matt. 16:14; 17:3; 27:47–49; Mark 6:14–15; 9:4; 15:35–36; Luke 4:25–26; 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 New Testament 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 3½ 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. He appeared on the Mount of Transfiguration 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.

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

New Testament form of Elisha (Luke 4:27).

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. 2:19–6:18). His ministry lasted more than 50 years, during the reigns of Jehoram, Jehu, Jehoahaz, and Joash.

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

My God. Mark 15:34. See Eli.

The sixth month. See Calendar.

Wise man or sorcerer. See Bar-jesus.

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.

Frequently referred to in the Old Testament (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.

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

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

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).

See Immanuel.

(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).

(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.

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).

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; 24:1).

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

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

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 107:48–57; 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.

Man. Son of Seth (Gen. 4:26; 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.

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.

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

See Pauline Epistles.

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 that 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; 16:8; 1 Tim. 1:3; 2 Tim. 1:18; 4:12. The city was also closely connected with the life of John. See also John.

Part of the dress of the high priest (Ex. 28:6, 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 linen seems to have become the dress 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.

An Aramaic word, meaning “be opened” (Mark 7:34).

Fruitful. The second son of Joseph (Gen. 41:52; 46:20); but at the blessing by Jacob, Ephraim was set before Manasseh, the elder son (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; 12:1). 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 64:36; 133:26–34). 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).

A city to which our Lord retired with His disciples (John 11:54); probably in hill country northeast of Jerusalem; perhaps the same as Ophrah.

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; 12:39).

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

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, 31 (Appendix); Ezek. 37:15–19; 2 Ne. 3; 29; D&C 27:5.

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

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

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.

See Antiochus Epiphanes.

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; 16:4; 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 New Testament are epistles. See General Epistles; Pauline Epistles.

(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).

The New Testament (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).

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; Ezra 4:2; Isa. 37:38). He was succeeded by his son Assurbanipal or Asnapper.

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 28:9; 36:2) and settled in Mount Seir. He was living there on Jacob’s return from Padan-aram (Gen. 32:3–32; 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.

The Greek form of the Hebrew word Jezreel. The “great plain of Esdraelon” is also known in the Old Testament 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; 5; 7; 1 Sam. 31; 2 Chr. 35:20–27; see also Rev. 16:16). See also Armageddon; Megiddo.

See Apocrypha.

A sect of the Jews, not mentioned in the New Testament, 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.

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 Purim 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.

The seventh month (1 Kgs. 8:2). See Calendar.

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).

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

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; 56:4; Jer. 38:7–13; 41:16; Matt. 19:12; Acts 8:27–38.

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 route 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.

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.

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

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).

The name given in Gen. 2:21–22; 3:20 to the first woman; see also Gen. 3; 4:1; 2 Cor. 11:3; 1 Tim. 2:13. The name means “the mother of all living” (Moses 4:26; see also 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.

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.

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, Ex. 1–18; (2) legislative, Ex. 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 (12:37–13:16); the march to the Red Sea, destruction of Pharaoh’s army, and Moses’ song of victory (13:17–15:21); events on the journey from 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 (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” (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 (23:20–24:18); instructions are given respecting the tabernacle, its furniture and worship (25:1–31:18). Then follows the account of the sin of the people in the matter of the golden calf (32:1–34:35); and lastly, the construction of the tabernacle and provision for its services (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.

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

Hezekiah (Matt. 1:9–10).

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, 592–570 B.C. The book of Ezekiel has four main divisions: (1) 1–24, prophecies of judgment against Jerusalem and the nation; (2) 25–32, prophecies against Israel’s enemies; (3) 33–39, prophecies of restoration; (4) 40–48, visions of the reconstruction of the temple and its worship. Ezek. 1–39 is similar in manner and contents to other prophetic writings; Ezek. 40–48 is unique in prophecy.

Among the notable teachings of Ezekiel are Ezek. 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; Ezek. 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 Ezek. 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 is specifically confirmed by latter-day revelation, as in D&C 29:21.

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; 22:48; 2 Chr. 8:17; 20:36). It was in the extreme south of the country of Edom, at the head of the Gulf of Aqabah.

A famous priest and scribe who brought back part of the exiles from captivity (Ezra 7–10; Neh. 8; 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 around 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 (Ezra 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; see also Jer. 25:13; 29:10; D&C 1:37–38; 5:20); (2) discipline and patience are born 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.

Faith is to hope for things which are not seen, but which are true (Heb. 11:1; Alma 32:21), and must be centered in Jesus Christ in order to produce salvation. To have faith is to have confidence in something or someone. The Lord has revealed Himself and His perfect character, possessing in their fulness all the attributes of love, knowledge, justice, mercy, unchangeableness, power, and every other needful thing, so as to enable the mind of man to place confidence in Him without reservation. Faith is kindled by hearing the testimony of those who have faith (Rom. 10:14–17). Miracles do not produce faith, but strong faith is developed by obedience to the gospel of Jesus Christ; in other words, faith comes by righteousness, although miracles often confirm one’s faith.

Faith is a principle of action and of power, and by it one can command the elements, heal the sick, and influence any number of circumstances when occasion warrants (Jacob 4:4–7). Even more important, by faith one obtains a remission of sins and eventually can stand in the presence of God.

All true faith must be based upon correct knowledge or it cannot produce the desired results. Faith in Jesus Christ is the first principle of the gospel and is more than belief, since true faith always moves its possessor to some kind of physical and mental action; it carries an assurance of the fulfillment of the things hoped for. A lack of faith leads one to despair, which comes because of iniquity.

Although faith is a gift, it must be cultured and sought after until it grows from a tiny seed to a great tree. The effects of true faith in Jesus Christ include (1) an actual knowledge that the course of life one is pursuing is acceptable to the Lord (see Heb. 11:4); (2) a reception of the blessings of the Lord that are available to man in this life; and (3) an assurance of personal salvation in the world to come. These things involve individual and personal testimony, guidance, revelation, and spiritual knowledge. Where there is true faith there are miracles, visions, dreams, healings, and all the gifts of God that He gives to His saints. Jesus pointed out some obstacles to faith in John 5:44 and 12:39–42 (see also James 1:6–8).

Other references to faith include JST Gen. 14:26–36 (Appendix); 2 Cor. 5:7; Eph. 2:8–9; Heb. 11; James 2:14–26; 1 Pet. 1:8–9; Enos 1:6–8; Alma 32; Moro. 10:11; D&C 46:13–16.

The process by which mankind became mortal on this earth. The event is recorded in Gen. 2–4 and Moses 3–4. The Fall of Adam and Eve is one of the most important occurrences in the history of man. Before the Fall, there were no sin, no death, and no children. With the eating of the “forbidden fruit,” Adam and Eve became mortal, sin entered, and death became a part of life. Adam became the “first flesh” upon the earth (Moses 3:7), meaning that he and Eve were the first to become mortal. After Adam fell, the whole creation fell and became mortal. Adam’s Fall brought both physical and spiritual death into the world upon all mankind (Hel. 14:16–17).

The Fall was no surprise to the Lord. It was a necessary step in the progress of man, and provisions for a Savior had been made even before the Fall had occurred. Jesus Christ came to atone for the Fall of Adam and also for man’s individual sins.

Latter-day revelation supports the biblical account of the Fall, showing that it was a historical event that literally occurred in the history of man. Many points in latter-day revelation are also clarified that are not discernible from the Bible. Among other things it makes clear that the Fall is a blessing and that Adam and Eve should be honored in their station as the first parents of the earth. Significant references are 2 Ne. 2:15–26; 9:6–21; Mosiah 3:11–16; Alma 22:12–14; 42:2–15; D&C 29:34–44; Moses 5:9–13. See also Flesh.

The Bible is family oriented. The first man and woman—Adam and Eve—were a family. When they were cast out of the Garden of Eden, Adam ate his bread by the sweat of his brow; and Eve, his wife, labored with him (Moses 5:1). All the early recorded events in the life of Adam and Eve show them doing things together (see, for example, Moses 4 and 5). The history of Israel begins with the family of Abraham. He is highly esteemed of the Lord as a father and teaches his children properly (Gen. 18:17–19). Family life is safeguarded with such divine commandments as Ex. 20:12, 14–17; 21:15–17. The frequent genealogical lists in the scriptures give evidence of the importance that is placed on family. The book of Proverbs offers many instructions directed toward the family, such as Prov. 13:1, 22; 15:5, 20; 19:13, 26.

Jesus’ teachings were directed to a family type of life, as in Matt. 5:45; 10:21; 13:57; 19:3–9; Mark 10:2–9; Luke 6:36; 15:31; John 19:27. The Lord frequently referred to His Father and emphasized the “Fatherliness” of God. Paul and Peter gave much counsel about the duties of husbands and wives, parents and children (Eph. 6:1–4; Col. 3:18–21; 1 Pet. 3:1–7).

Latter-day revelation confirms all that the Bible teaches about the family and adds the most important truth that through the gospel of Jesus Christ the family can be sealed together in a permanent relationship for time and all eternity (D&C 132).

A winnowing fan, a great fork with which grain was thrown up against the wind to separate it from the chaff. John made use of this procedure in a symbolic reference to the coming judgment to be exercised by the Messiah (Luke 3:17).

See Money.

Fasting, a voluntary abstinence from food, is a principle of the gospel of Jesus Christ for developing spiritual strength; it has always existed among true believers. Without doubt it was practiced by Adam and his posterity from the beginning whenever they had the gospel among them. The early portion of the Old Testament does not mention fasting, but this is due to the scarcity of the record rather than the absence of the practice. There are frequent references to fasting in the later portions of the Old Testament and in the New Testament.

The Day of Atonement appears to be the only fast ordered by the law. Other fasts were instituted during the exile (Zech. 7:3–5; 8:19); and after the return, fasting is shown to be a regular custom (Luke 5:33; 18:12). It was regarded as a natural way of showing sorrow. Along with the fasting were often combined other ceremonies, such as rending of the garments, putting on sackcloth, refraining from washing the face or anointing with oil (2 Sam. 12:20; 1 Kgs. 21:27; Isa. 58:5). All such observances were, of course, liable to become mere formalities, and the danger of this was recognized by the prophets (Isa. 58:3–7; Joel 2:12–13; Zech. 7:5–6; see also Matt. 6:16–18).

The Day of Atonement was the 10th day of the seventh month. The directions for its observance are given in Ex. 30:10; Lev. 16; 23:26–32; Num. 29:7–11. The day was kept as a national fast. The high priest, clothed in white linen, took a bullock as a sin offering and a ram as a burnt offering for himself and his house; and two he-goats as a sin offering and a ram as a burnt offering for the congregation of Israel. He presented the bullock and the two goats before the door of the tabernacle. He then cast lots upon the two goats. One was to be for the Lord for a sin offering. The other was for Azazel (the completely separate one, the evil spirit regarded as dwelling in the desert), to be sent away alive into the wilderness. He then killed the bullock, his own sin offering, and, taking a censer full of live coals from off the brazen altar with two handfuls of incense into the Holy of Holies, cast the incense on the coals there so that the cloud of smoke might cover the mercy seat and, as it were, hide him from God. He then took of the blood of the bullock and sprinkled it once on the east part of the mercy seat (as an atonement for the priesthood) and seven times before the mercy seat (as an atonement for the Holy of Holies itself). Then he killed the goat, the congregation’s sin offering, and sprinkled its blood in the same manner, with corresponding objects. Similar sprinklings were made with the blood of both animals (bullock and goat) on the altar of incense (Ex. 30:10; Lev. 16:15) to make an atonement for the Holy Place. No one besides the high priest was allowed to be present in the tabernacle while these acts of atonement were going on. Lastly, an atonement was made for the altar of burnt offering in a similar manner. The goat for Azazel was then brought before the altar of burnt offering. Over it the high priest confessed all the sins of the people of Israel, after which it was sent by the hand of a man into the wilderness to bear away their iniquities into a solitary land. This ceremony signified the sending away of the sins of the people now expiated to the Evil One to convince him that they could no more be brought up in judgment against the people before God. Then the high priest took off his linen garments, bathed, put on his official garments, and offered the burnt offerings of two rams for himself and his people.

In Heb. 9:6–28 a contrast is drawn between the work of the high priest on the Day of Atonement and the work of Christ, the great High Priest, who offered once for all the perfect sacrifice of Himself. The sacrifices provided an annual “remembrance” of sin (Heb. 10:3–4), while the sacrifice of Christ removes the sin and leads to the complete sanctification of the believer (9:12, 14, 26; 10:10–18).

Our Lord taught the religious value of fasting (Matt. 6:16–18; 9:15; Luke 4:2). We find it practiced in the early Christian Church (Acts 13:1–3; 14:23; 1 Cor. 7:5; 2 Cor. 6:5; 11:27).

Fasting is confirmed in latter-day revelation as an ancient practice, but more significantly, the spiritual benefits are described more fully than in the Bible. The Book of Mormon, especially, is a fruitful source of information. See Alma 5:46; 6:6; 10:7; 17:3, 9; 28:6; 30:2; 45:1; Hel. 3:35; 9:10; 3 Ne. 27:1; 4 Ne. 1:12; Moro. 6:5; also D&C 59:14; 88:76.

Care should be taken to distinguish between two different uses of this word. The “fear of the Lord” is frequently spoken of as part of man’s duty (Ps. 111:10; Eccl. 12:13; Isa. 11:2–3; Luke 1:50); it is also described as “godly fear” (Heb. 12:28). In such passages fear is equivalent to reverence, awe, worship, and is therefore an essential part of the attitude of mind in which we ought to stand toward the All-holy God. On the other hand fear is spoken of as something unworthy of a child of God, something that “perfect love casteth out” (1 Jn. 4:18). The first effect of Adam’s sin was that he was afraid (Gen. 3:10). Sin destroys that feeling of confidence God’s child should feel in a loving Father and produces instead a feeling of shame and guilt. Ever since the Fall God has been teaching men not to fear, but with penitence to ask forgiveness in full confidence of receiving it.

The law commanded that three times a year all the males of the covenant people were to appear before the Lord in the place that He should choose; that is, in the Feast of Unleavened Bread, in the Feast of Weeks, and in the Feast of Tabernacles (Ex. 23:14–17; Deut. 16:16). This ordinance presupposed a state of settled peace rarely if ever realized in the history of the people in Old Testament times. It was not and could not be generally or even frequently observed. Elkanah, a pious Israelite of the times of the later Judges, went up to Shiloh once a year (1 Sam. 1:3). In New Testament times the case was altered. The Jews came up from all parts of the land with much more regularity to keep their three great feasts.

The Feast of the Passover was instituted to commemorate the passing over the houses of the children of Israel in Egypt when God smote the firstborn of the Egyptians, and more generally the redemption from Egypt (Ex. 12:27; 13:15).

The first Passover differed somewhat from those succeeding it. On the 10th Abib (March or April) a male lamb (or kid) of the first year, without blemish, was chosen for each family or two small families in Israel. It was slain by the whole congregation between the evenings (between sunset and total darkness) of the 14th Abib, and its blood sprinkled on the lintel and two sideposts of the doors of the houses. It was roasted with fire, and no bone of it was broken. It was eaten standing, ready for a journey, and in haste, with unleavened loaves and bitter herbs. Anything left was burned with fire, and no persons went out of their houses until the morning.

Three great changes or developments were made almost immediately in the nature of the Feast of the Passover: (1) It lost its domestic character and became a sanctuary feast. (2) A seven days’ feast of unleavened bread (hence its usual name), with special offerings, was added (Ex. 12:15; Num. 28:16–25). The first and seventh days were Sabbaths and days of holy convocation. (3) The feast was connected with the harvest. On the morrow after the Sabbath (probably 16th Abib) a sheaf of the firstfruits of the harvest (barley) was waved before the Lord (Lev. 23:10–14).

In later times the following ceremonies were added: (1) The history of the redemption from Egypt was related by the head of the household (Ex. 12:26–27). (2) Four cups of wine mixed with water were drunk at different stages of the feast (compare Luke 22:17, 20; 1 Cor. 10:16, the cup of blessing). (3) Ps. 113–18 (the Hallel) were sung. (4) The various materials of the feast were dipped in a sauce. (5) The feast was not eaten standing, but reclining. (6) The Levites (at least on some occasions) slew the sacrifices. (7) Voluntary peace offerings (called Chagigah) were offered. Of these there are traces in the law and in the history (Num. 10:10; 2 Chr. 30:22–24; 35:13). (8) A second Passover for those prevented by ceremonial uncleanness from keeping the Passover at the proper time was instituted by Moses (Num. 9:10) on the 14th day of the second month. This was called the Little Passover.

The Passovers of historical importance are few in number. After the Passovers in Egypt (Ex. 12), the desert (Num. 9), and Canaan (Gilgal) after the circumcision of the people (Josh. 5), no celebration is recorded till the times of Hezekiah (2 Chr. 30). In later times the Passovers were remarkable (1) for the number of Jews from all parts of the world who attended them, (2) for the tumults that arose and the terrible consequent massacres. Two Passovers of the deepest interest were the Passover of the death of our Lord and the last Passover of the Jewish dispensation. Titus with his army shut up in Jerusalem those who came to keep the latter. The city was thus overcrowded, and the sufferings of the besieged by famine, etc., were terribly increased. Since the destruction of Jerusalem the Jews have kept the Feast of Unleavened Bread but not the Feast of the Passover—that is, they do not offer the sacrificial lamb. The Passover is still eaten by the colony of Samaritans on Gerizim.

Fifty days (Lev. 23:16) after the Feast of the Passover, the Feast of Pentecost was kept. During those 50 days the harvest of wheat was being gathered in. It is called (Ex. 23:16) “the feast of harvest, the firstfruits of thy labours” and (Deut. 16:10) “the feast of weeks.” The feast lasted a single day, which was a day of holy convocation (Lev. 23:21); and the characteristic rite was the new meal offering; that is, two loaves of leavened bread made of fine flour of new wheat. Special animal sacrifices (Lev. 23:18) and freewill offerings (Deut. 16:10) were also made. The festival was prolonged in later times, and huge numbers of Jews attended it. Of this the narrative in Acts 2 is sufficient proof. It had the same evil reputation as the Feast of the Passover for tumults and massacres. We have no record of the celebration of this feast in the Old Testament.

The Feast of Tabernacles (Lev. 23:34) or of Ingathering (Ex. 23:16), called by later Jews the Feast (John 7:37) and reckoned by them to be the greatest and most joyful of all, was celebrated on the 15th to 21st days of the seventh month. To the seven days was added an eighth, “the last day, that great day of the feast” (John 7:37), a day of holy convocation, which marked the ending not only of this particular feast, but of the whole festival season. The events celebrated were the sojourning of the children of Israel in the wilderness (Lev. 23:43) and the gathering-in of all the fruits of the year (Ex. 23:16). The sacrifices prescribed by the law were more numerous than for any other feast, and impressive ceremonies were added in later times; that is, (1) the drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is); and (2) the illumination of the temple courts by four golden candelabra. It is probably to these ceremonies that our Lord refers in John 7:37 and 8:12. (3) The making of a canopy of willows over the altar. The characteristic rite of the Feast of Tabernacles was the dwelling in booths made of the boughs of trees. This rite seems to have been neglected from the time of Joshua to the time of Ezra (Neh. 8:17). It is practiced by the Jews of modern times. Remarkable celebrations of the Feast of Tabernacles took place at the opening of Solomon’s temple (1 Kgs. 8:2; 2 Chr. 5:3; 7:8) and in the days of Ezra and Nehemiah (Neh. 8:14). Jeroboam adapted this feast to the later seasons of the northern kingdom (1 Kgs. 12:32). Zechariah in prophetic imagery represents the nations as coming up to Jerusalem to keep the Feast of Tabernacles and describes the curse that should fall on those who did not come (Zech. 14:16–19).

The Feast of Purim (called Mordecai’s Day) was instituted by Mordecai and confirmed by Esther to commemorate the overthrow of Haman and the failure of his plots against the Jews (Esth. 9:20–32). The name Purim (lots) was given in mockery of the lots Haman had cast to secure a day of good omen for his enterprise (Esth. 3:7). The feast was held on the 14th and 15th of Adar (the twelfth month). The 13th of Adar, which was originally a feast to commemorate a Maccabean victory, afterwards became a fast, called the Fast of Esther, in preparation for the feast. During the feast the whole book of Esther was read in the synagogues, and all Israelites—men, women, children, and slaves—were required to be present. The reading was accompanied by clapping of hands, stamping of feet, and clamorous curses on Haman and the Jews’ enemies and blessings on Mordecai, Esther, etc. The feast was celebrated with great joy, shown by distributing gifts.

The Feast of the Dedication was instituted in the days of Judas Maccabaeus to commemorate the dedication of the new altar of burnt offering after the profanation of the temple and the old altar by Antiochus Epiphanes. The feast began on the 25th Chisleu, the anniversary of the profanation in 168 B.C., and the dedication in 165 B.C., and lasted eight days, during which no fast or mourning for any calamity or bereavement was allowed. It was kept like the Feast of Tabernacles with great gladness and with the bearing of the branches of palms and of other trees. There was also a general illumination, from which circumstance the feast received the name Feast of Lights. The Jews attempted to stone Jesus when He was walking in the temple in Solomon’s porch during this feast (John 10:22).

In addition to these annual feasts, there were the weekly Sabbaths to be observed, commemorating God’s rest from creation, and also the redemption from bondage in Egypt (Deut. 5:15). On these days the daily sacrifices were doubled, the loaves of the shewbread were changed, and the people abstained from all manner of work and a holy assembly was held. See Sabbath.

The law also directed that at the New Moons special sacrifices should be offered (Lev. 23:24–25; Num. 10:10; 1 Sam. 20:5–6, 29; 2 Kgs. 4:23; Amos 8:5). As the days of the celebration of all the great Feasts of the Jews were reckoned by the moon, the exact time of the appearance of the new moons was a matter of importance. Watchers were placed on the heights around Jerusalem to bring the news of its appearance with all speed to the Sanhedrin, who proclaimed it as soon as satisfactory evidence was given. Watchfires on the hilltops told the news to distant cities. It is said the Samaritans, to cause confusion, lighted fires at wrong times. See also Jubilee, Year of; Sabbatical Year.

With regard to the festivals of the Christian Church, we have evidence of the weekly observance of the Lord’s Day (Acts 20:7; 1 Cor. 16:1–2; Heb. 10:25; Rev. 1:10). The old Jewish festivals continued to be observed and had now additional associations connected with them (Acts 2:1; 18:21; 20:16; 1 Cor. 5:7–8). The other present-day Christian festivals date from a time subsequent to the New Testament and are not authorized by the scripture.

Procurator of Judea at the time of Paul’s arrest by the Roman military authorities (Acts 23:24). He investigated the case and heard Paul speak in his own defense (Acts 24) but put off giving any decision, his reason being that he had “more exact knowledge concerning the Way”: he knew more about the case and about Christianity than the prosecutors had told him. He hoped Paul would have offered him some bribe; but none being offered on his recall from Judea, he left the Apostle still in prison. See Drusilla; see also Bible Chronology in the appendix.

The curved pieces of wood forming the rim of a wheel (1 Kgs. 7:33).

Porcius Festus, successor of Felix as procurator of Judea (Acts 24:27). Finding Paul in prison at Caesarea, he proposed to try him in Jerusalem. To avoid such a trial, Paul appealed to Caesar. While waiting for an opportunity to send him to Rome, Festus was visited by Herod Agrippa. Paul was brought before them and made a speech in his own defense. Festus died two years after his appointment to Judea. See also Bible Chronology in the appendix.

Snakes marked with flamelike spots, or whose bite caused acute inflammation (Num. 21:6). The Lord sent these upon the children of Israel to “straiten them,” and He prepared a way that those who were bitten might be healed by looking at the serpent of brass that Moses raised up before them, which was a symbol of the Redeemer being lifted upon the cross (John 3:14–15). The event is confirmed in latter-day revelation (1 Ne. 17:41; 2 Ne. 25:20). See also Serpent, brazen.

Everywhere common in Palestine, both wild and cultivated. Figs were an important food. The tree is one of the earliest to show its fruitbuds, which appear before the leaves; thus a fig tree with leaves would be expected to also have fruit. Jesus’ cursing the fig tree for its fruitlessness (Mark 11:12–13, 20–23) was an allusion to the fruitlessness of Israel. The time when the leaves appear indicates that summer is “nigh at hand” (Matt. 24:32–33; D&C 45:37–38; JS—M 1:38–39). For other references to figs, see Gen. 3:7; 1 Kgs. 4:25; 2 Kgs. 20:7; John 1:47–50. The sycomore, spoken of in Isa. 9:10, Amos 7:14, and Luke 19:4, was a variety of fig tree.

Spoken of as a tree of fine growth (2 Kgs. 19:23; Isa. 37:24); as supplying timber for building purposes (1 Kgs. 6:15, 34; 2 Chr. 3:5); and as wood from which musical instruments were made (2 Sam. 6:5).

Frequently the symbol of God’s presence, revealed either in mercy or in judgment (1) of His glory (Ex. 13:21–22; Ezek. 1:4, 13; 10:6–7; Dan. 7:9; 10:6); (2) of His holiness (Deut. 4:24; Heb. 12:29); (3) of His presence to protect (2 Kgs. 6:17; Zech. 2:5); (4) of His judgments (Isa. 66:15–16; Zech. 13:9; Mal. 3:2; 1 Cor. 3:13); (5) the punishment of the wicked (Matt. 18:9; 25:41; Mark 9:43–48; Rev. 19:20; 20:10, 14–15; 21:8); (6) of the Holy Spirit as a purifying agent (Matt. 3:11; Luke 3:16); as tongues of fire (Acts 2:3). On the altar there was a perpetual fire, replenished with wood every morning (Lev. 6:12; 9:24; 2 Chr. 7:1, 3), which consumed the burnt sacrifice and the incense offering.

For similar examples of fire in the Book of Mormon see 1 Ne. 1:6; Hel. 5:23–49; 3 Ne. 17:23–24; 19:13–14; 28:21; 4 Ne. 1:32; Morm. 8:24.

The expanse of the heavens. It is the KJV English translation of a Hebrew word meaning expanse, and is spoken of in Gen. 1; Ps. 19:1; Moses 2; Abr. 4; Abr., fac. 1, fig. 12; see esp. Abr. 4:7–8, 20.

In the patriarchal order, the firstborn son is the heir and inherits the leadership of the family upon the death of the father. This is often spoken of in the scriptures as birthright (Gen. 43:33). Under the law of Moses, the firstborn son was regarded as belonging to God, and special ordinances were provided for his redemption (Ex. 13:12–15; 22:29; Num. 3:45; Luke 2:22–23). The eldest son received a double portion of his father’s possessions (Deut. 21:17); and after his father’s death, he was responsible for the care of the mother and sisters. The male firstborn of animals also belonged to God. Clean animals were used for sacrifices, while unclean animals might be redeemed, sold, or put to death (Ex. 13:2–13; 34:19–20; Lev. 27:11–13, 26–27).

Jesus is the firstborn of the spirit children of our Heavenly Father, the Only Begotten of the Father in the flesh, and the first to rise from the dead in the Resurrection, “that in all things he might have the preeminence” (Col. 1:13–18).

The faithful saints were made members of the Church of the Firstborn in eternity, since they receive through Jesus Christ the inheritance of the firstborn (D&C 93:21–22). Joseph, though not the firstborn of Jacob, received the inheritance as though he were the firstborn (1 Chr. 5:1–2), as also did Ephraim (Gen. 48; Jer. 31:9).

In matters of priesthood, in the Aaronic order, certain prerogatives descend upon the firstborn. For example, the right of presidency, to hold the keys of that priesthood, pertains to the firstborn in the family of Aaron (D&C 68:16–21).

Regarded as belonging to God, and offered by the nation as a whole at the great feasts, and by private individuals at other times (Ex. 22:29; 23:19; 34:26). The prescribed ritual included (1) the waving before the Lord of a sheaf of barley on the morrow of the Passover Sabbath (Lev. 23:10–14); (2) the offering of two loaves made with new wheat flour at the Feast of Pentecost (Ex. 34:22; Lev. 23:15, 17); (3) a thanksgiving for the harvest at the Feast of Tabernacles, or of Ingathering (Ex. 23:16; 34:22; Lev. 23:39). See also Num. 15:19, 21; Deut. 26:2–11. Rules with regard to private offerings of firstfruits are found in Ex. 23:16; Lev. 2:12–16; 19:23–25; 22:14; 23:15–17; Num. 15:19–21; Deut. 18:4; 26:2; 2 Chr. 31:5, 11; Neh. 10:35, 37; 12:44.

These were divided into two classes: (1) “those that have fins and scales,” which were allowed as food, and (2) “those that have not fins and scales,” which were considered an abomination (Lev. 11:9–12). The Jews of Old Testament times do not seem to have paid much attention to the fisheries, for biblical allusions are few, and no fish is mentioned by name at all. The Tyrians brought fish to Jerusalem for sale (Neh. 13:16), and Tyre and Sidon were Phoenician fishing ports. There was a fish market (gate) in Jerusalem (2 Chr. 33:14; Neh. 3:3), the supply for which came chiefly from the Mediterranean coast. The fishing of the Sea of Galilee in the time of Christ was extensive and of commercial importance. It was chiefly done by means of a drag-net or seine, which is a large net, leaded and buoyed, carried out by boats, and then drawn in toward land in a large semicircle (Matt. 13:47–50; Luke 5:5–6). We also read of casting nets (Matt. 4:18; Mark 1:16; John 21:6–8). Fishing with a hook and line is also mentioned (Job 41:1–2; Matt. 17:27); but fly-fishing was unknown, as none of the fish of Palestine will rise to a fly.

The worship of fish was specially forbidden (Deut. 4:18). Idolatry of this sort was widely spread in the East.

Permission to eat flesh is found in Gen. 9:3 and D&C 49:18–19 (see also 1 Tim. 4:1–3). JST Gen. 9:11 (Appendix) adds a caution against wasting flesh or needlessly killing animals. There is a prohibition against eating flesh of animals dying a natural death (Lev. 17:15; Deut. 14:21), partly because they would not have been properly bled. The flesh is often spoken of as being a part of our mortal or fallen nature (as in Matt. 26:41; Rom. 7:5, 14–23; 8:3; 1 Cor. 3:1–2; Eph. 2:3); as opposed to the Spirit (Rom. 8:5–9; Gal. 3:3; 5:17–25), and as needing to be overcome (Matt. 4:4; Rom. 8:7, 12–13; Gal. 5:17, 24; 6:8; Col. 2:11; 3:5; 1 Pet. 4:2; 1 Jn. 2:16–17). Since flesh often means “mortality,” Adam is spoken of as the “first flesh” upon the earth, meaning he was the first mortal on the earth, all things being created in a nonmortal condition and becoming mortal through the Fall of Adam. Jesus is the “Only Begotten of the Father” in the flesh, meaning He is the only one begotten of the Father into mortality (Moses 3:7). See also Fall of Adam and Eve.

The fragrant resinous exudation of various species of Boswellia; it was imported into Judea from Arabia (Isa. 60:6; Jer. 6:20). It was an ingredient in the holy incense for sacrificial purposes (Ex. 30:34) and was highly valued as a perfume (Matt. 2:11).

Strips of parchment on which were written four passages of scriptures (Ex. 13:1–10, 11–16; Deut. 6:5–9; 11:13–21) and that were rolled up and attached to bands of leather worn (as an act of obedience to Ex. 13:9, 16; Deut. 6:8; 11:18) around the forehead or around the arm. The Jews called them tephillin. The Pharisees wore them broader than other people in order to make them as conspicuous as possible (Matt. 23:5).

Perverse. Deut. 32:20; 2 Sam. 22:27; Ps. 18:26; Prov. 2:12–15; 1 Pet. 2:18.

Their work was to cleanse garments and whiten them. The soap they employed consisted of salts mixed with oil and was of two kinds, made with carbonate of soda or with borax. See also Jer. 2:22; Mal. 3:2; Mark 9:3. The Fuller’s Field (2 Kgs. 18:17; Isa. 7:3) was close to the walls of Jerusalem, possibly on the east side.

Traditionally, not much furniture was required in Middle Eastern homes because people usually squatted or sat cross-legged on the ground or on a mat or cushion. Even in a palace the furniture of a room consisted only of a few mats or rugs, the divan or row of cushions against the wall, and some low, moveable tables. At the entrance there was usually a fountain at which guests could wash off dust. In a humbler house, instead of the fountain there was a basin and ewer, while instead of rugs and cushions there were mats and shawls. In our Lord’s time the Roman practice had come in of lying on couches at meal times, supported on one elbow, with a cushion under the arm to relieve the pressure. When the company was large the couches would be arrayed in the form of a horseshoe. The occupants reclined with their heads near the edge of the table and their feet sloping outwards, so that the feet might be washed without the table being disturbed (Luke 7:38). Except in winter people freely slept in the open air, but raised bedsteads were also found in most houses (Mark 4:21).

Man of God. The name of an angel sent to Daniel (Dan. 8:16; 9:21); to Zacharias (Luke 1:11–19); and to Mary (Luke 1:26–38). He is identified by latter-day revelation as Noah (HC 3:386).

(Good) fortune. (1) Son of Jacob by Zilpah (Gen. 30:11). For the blessing pronounced on the tribe of Gad, see Gen. 49:19 and Deut. 33:20–21, where the warlike character of the Gadites is emphasized. The children of Gad along with the Reubenites were owners of cattle, and for that reason grazing land was allotted to them in Canaan (Num. 32:1–5). Their district lay east of the Jordan and contained good arable pasture land, with an abundance of water. It was given them on condition they went armed before their brethren (Num. 32; 34:14; Deut. 3:12–20; 29:8; Josh. 1:12–18; 4:12). Their boundaries are described (Josh. 12:1–6; 13:8–12). After the wars they were sent home with a blessing and built an altar, which caused offense (Josh. 22). The Gadites, who were brave and warlike (1 Chr. 5:11–22; 12:8, 14), were sometimes known as Gileadites (Judg. 5:17; 12:4). Their land was invaded, and they were carried captive by Tiglath-pileser (2 Kgs. 10:33; 1 Chr. 5:26).

(2) The seer. A prophet and faithful friend and adviser of David (1 Sam. 22:5; 2 Sam. 24:11–19; 1 Chr. 21:9–19). He wrote a book of the acts of David (1 Chr. 29:29) and assisted in the arrangement of the music of the house of God (2 Chr. 29:25).

Called in the New Testament “the country of the Gadarenes,” Gadara was a city of Decapolis, southeast of the Sea of Galilee, on the main road to Damascus. The people were partly Greek and partly Syrian. The district is mentioned in Mark 5:1 and Luke 8:26, 37, in connection with the healing of a man with an unclean spirit; but the Gospels and the Greek manuscripts do not agree as to its name. Compare the above passages with Matt. 8:28. The miracle was probably worked near Gergesa.

(1) Of Macedonia, with Paul at Ephesus (Acts 19:29).

(2) Of Derbe (Acts 20:4).

(3) Of Corinth (Rom. 16:23; 1 Cor. 1:14).

(4) The man to whom the third epistle of John was addressed, probably a wealthy layman living near Ephesus.

A district in the center of Asia Minor, inhabited by tribes from Gaul who settled there in the 3rd century B.C. (Galatia was also the Greek name for Gallia, or Gaul.) It was visited by Paul on his second and third journeys (Acts 16:6; 18:23). Some scholars think that Paul and Luke regarded the cities of Antioch, Iconium, Lystra, and Derbe, visited by Paul on his first journey, as part of Galatia, and that it was to these towns that the epistle to the Galatians was addressed. They formed (with the exception of Iconium) part of the Roman province of Galatia but in popular speech were generally regarded as belonging to Pisidia or Lycaonia.

See Pauline Epistles.

Heap of witness. The Hebrew name given to a heap made by Jacob and Laban on Mount Gilead as a witness of their covenant (Gen. 31:47–48). The Aramaic name given to it by Laban was Jegar-sahadutha.

The name is not often found in the Old Testament, but see Josh. 20:7; 21:32; 1 Kgs. 9:11; 1 Chr. 6:76; Isa. 9:1. In New Testament times it was the most northerly of the three divisions into which Palestine west of the Jordan was divided and included the territories of Issachar, Naphtali, Zebulun, and Asher. The district is about 60 miles by 30. It contained some of the best land and the busiest towns of Palestine and was thickly populated by a hardy, warlike race. It was crossed by important highways leading to Damascus, Egypt, and eastern Palestine. Along these roads caravans would be constantly passing, and such a place as Nazareth would be kept in close touch with what was going on in other parts of the world.

Galilee had an excellent climate, mild near the seacoast, hot in the Jordan valley, and bracing in the highlands. The land was fertile, especially in the plain of Esdraelon, and produced large crops of olives, wheat, barley, and grapes. By the Sea of Galilee the fisheries were a great source of wealth and provided a large export trade.

On the death of Herod the Great after the birth of Jesus, his son Herod Antipas became tetrarch of Galilee and reigned until A.D. 39, when he was banished by the Emperor Caligula. Galilee then came under the rule of Herod Agrippa Ⅰ, who died in A.D. 44.

Also called Sea of Chinneroth, and the Lake of Gennesaret or Tiberias; pear-shaped, 12½ miles long, and 7½ miles across at its greatest breadth. It lies 680 feet below sea-level; the heat is very great, and the cold air rushing down from the hills often produces sudden storms (see Luke 8:22–24). The river Jordan flows right through it, from north to south. In the Lord’s time there were nine cities on the shore of the lake, including Capernaum, Bethsaida, and Gergesa, each with a population of over 15,000. The lake and its shores were crowded with busy workers. The best fishing ground was at the north end, and a large quantity of pickled fish was exported to all parts of the Roman Empire.

Something bitter; hence the word is applied to bile (Job 16:13; 20:25) and to the poison of serpents (20:14). More often it denotes the juice of some bitter plant (Deut. 29:18; 32:32; Matt. 27:34). See also Wormwood.

A rowing boat with a low deck (Isa. 33:21).

Deputy of Achaia, who refused to be a judge of Jewish religious disputes (Acts 18:12–17). A significant feature of this event is that it shows that the Roman officials at that time saw no threat from Christianity and regarded it only as a sect of Judaism. A few years later the empire changed its view concerning Christianity.

A Pharisee, a doctor of the law, held in honor with all the people (Acts 5:34). He was a celebrated Jewish teacher who belonged to the more liberal school. His influence carried great weight in the Sanhedrin (5:35–40). Paul had been one of his pupils (22:3).

These were, of course, enjoyed by Jewish children as by all others (Zech. 8:5; Matt. 11:17). We do not hear much of games for men except in gentile cities. The erection of a gymnasium by Jason was regarded as heathenish. Among the Greeks and Romans the “public games” formed an important part of the national life, and references to them are frequent in the New Testament. It is probable that Paul was present at Ephesus when the annual games were held in honor of Diana, superintended by the Asiarchs, or chief officers of Asia (Acts 19:31); and he may have seen the famous Isthmian games held near Corinth, which consisted of leaping, running, boxing, wrestling, and throwing a spear. The competitors were in training for a long time beforehand. The prizes, consisting of crowns of leaves of ivy or pine, were highly valued (1 Cor. 9:24; Philip. 3:14; 1 Tim. 6:12; 2 Tim. 2:5; 4:7; Heb. 12:1).

The gate of a city was often a place for public business (Deut. 21:19; Ruth 4:1–11; 2 Sam. 3:27; 15:2; Job 31:21; Ps. 69:12; 127:5; Isa. 29:21; Jer. 38:7; Lam. 5:14; Amos 5:10–15). In heathen towns it was sometimes a place for sacrifice (Acts 14:13).

Winepress. One of the five cities of the Philistines (Josh. 11:22); the men of the place were punished on account of the Ark (1 Sam. 5:8; 6:17; 7:14). It was the birthplace of Goliath (1 Sam. 17) and a place of refuge for David (1 Sam. 21:10–15; 27). Afterwards it was captured by David (1 Chr. 18:1). See also 2 Sam. 1:20; 15:18; 2 Kgs. 12:17; 2 Chr. 26:6; Amos 6:2; Micah 1:10.

One of the five cities of the Philistines (Gen. 10:19; Josh. 10:41; 11:22; 15:47; Judg. 1:18; 6:4). Its gates were carried away by Samson (Judg. 16:1–3, 21; see also 1 Sam. 6:17; 2 Kgs. 18:8). Prophecies concerning Gaza are found in Jer. 47:1, 5; Amos 1:6; Zeph. 2:4; Zech. 9:5. The name was also spelled Azzah.

The valley of Hinnom. South of Jerusalem, the scene of Moloch worship (2 Chr. 28:3; 33:6; Jer. 7:31; 19:2–6); polluted by Josiah (2 Kgs. 23:10); afterwards a place in which the refuse of the city was burned, and for that reason it was symbolic of the place of torment after death (see Matt. 5:29–30; 10:28; 23:15, 33; Mark 9:43, 45; Luke 12:5; James 3:6).

Concerned with tracing the line of descent in any given family. Where certain offices or blessings are restricted to particular families, genealogies become of great importance; for example, a priest must be able to show his descent from Aaron, the Messiah from David, while every Jew must be able to show his descent from Abraham. In the Old Testament the genealogies form an important part of the history, such as of the antediluvian patriarchs (Gen. 5; 1 Chr. 1:1–4); of Noah (Gen. 10); of Shem (Gen. 11:10–32; 1 Chr. 1:17–28); of Ham (1 Chr. 1:8–16); of Abraham’s children by Keturah (Gen. 25:1–4; 1 Chr. 1:32); of Ishmael (Gen. 25:12–16; 1 Chr. 1:29–31); of Esau (Gen. 36; 1 Chr. 1:35–54); of Jacob (Gen. 46; Ex. 6:14–25; Num. 26; 1 Chr. 2:2); various (1 Chr. 3–9; Ezra 2:62; Neh. 7:64).

The New Testament contains two genealogies of Jesus Christ; that in Matt. 1:1–17 descends from Abraham to Jesus, being intended for Jewish readers; while that in Luke 3:23–38 ascends from Jesus to Adam, and to God, this Gospel being written for the world in general. We notice also that Luke gives 21 names between David and Zerubbabel, and Matthew gives only 15; Luke gives 17 generations between Zerubbabel and Joseph, and Matthew only 9; moreover, nearly all the names are different. The probable explanation is that the descent may be traced through two different lines. Matthew gives a legal descent and includes several adopted children, such adoption carrying with it legal rights, while Luke gives a natural descent through actual parentage.

Members of the Church are privileged to do vicarious ordinance work in the temple for their deceased ancestors, who, they believe, would have received the gospel if they had had the opportunity in this life. In order to do this, the dead must be properly identified. Thus genealogical research is a major activity of the Church (see D&C 127 and 128).

In 1 Tim. 1:4 Timothy is urged to give no heed to “fables and endless genealogies.” The reference is probably to exaggerated stories of the heroes and patriarchs of early Hebrew history, such stories being at that time very popular among the Jews. Paul’s denunciation of “endless genealogies” was not of the scriptural and spiritually rewarding study of one’s ancestry but was a criticism of the self-deceptive practice of assuming that one can be saved by virtue of one’s lineage. See Matt. 3:9 and Luke 3:8, wherein John the Baptist rebuked those who put too much emphasis on ancestry and attempted to use lineage as a substitute for righteousness (see also 1 Ne. 17:34–35). See also Adoption.

The seven New Testament epistles known as James; 1 and 2 Peter; 1, 2, and 3 John; and Jude. They are so named because they are not directed to any one person or specific branch of the Church. The designation is not entirely accurate for 2 and 3 John.

A Greek word meaning “origin” or “beginning.” In the book of Genesis we find an account of many beginnings, such as the creation of the earth, the placing of animals and man thereon, the introduction of sin, the revelation of the gospel to Adam, the beginning of tribes and races, the origin of various languages at Babel, and the beginning of the Abrahamic family leading to the establishment of the house of Israel. Joseph’s role as a preserver of Israel is also given emphasis. The structure of the book of Genesis rests on several genealogies. Each new section begins “These are the generations,” and there follows a genealogical list of certain portions of family history. Some major divisions of Genesis are:

1. Adam (Gen. 1–3). The creation and early history of the world; all mankind as yet one family.

2. Noah (Gen. 4–9). The line of Cain branching off; while the history follows the fortunes of Seth, whose descendants are traced in genealogical succession as far as Noah, whose history is followed up to his death.

3. Abraham. (a) The peopling of the whole earth by the descendants of Noah’s sons and the diffusion of tongues at the tower of Babel (11:1–9). The history of two of these is then dropped and (b) the line of Shem only pursued (11:10–32) as far as Terah and Abram, where the genealogical table breaks off; (c) Abraham is now the chief figure (12:1–25:18). As Terah had two other sons, Nahor and Haran (11:27), some notices respecting their families are added, including the history of Lot, the father of Moab and Ammon (19:37–38), nations afterwards closely connected with Israel. Nahor remained in Mesopotamia, but his family is briefly enumerated (22:20–24), chiefly for the sake of Rebekah (Isaac’s wife). Of Abraham’s own children there branches off first the line of Ishmael and next the children of Keturah (21:9; 25:1–6, 12–18).

4. Isaac. The account of his life (21:1–35:29) depicts him as a peacemaker and declares that from among the several sons of Abraham, the covenant was to be upon Isaac (Gen. 21:12; Rom. 9:7).

5. Jacob. After Isaac’s death we have (a) the genealogy of Esau (Gen. 36), who then drops out of the narrative, and (b) the history of the patriarchs till the death of Joseph (Gen. 37–50).

God’s relation to Israel holds the first place throughout in the writer’s mind. The introductory chapters are a history of the world as a preparation for the history of the chosen seed. The object of the book is to teach religious history.

The book of Genesis is the true and original birthplace of all theology. It contains the ideas of God and man, of righteousness and judgment, of responsibility and moral government, of failure and hope, that are presupposed through the rest of the Old Testament and that prepare the way for the mission of Christ.

In latter-day revelation we find many sources of information that clarify and substantiate the record of Genesis. The Joseph Smith Translation especially, a portion of which is presented in the book of Moses, offers the best available account of the early chapters. Of exceptional worth is Moses 1, giving an account of some visions and experiences of Moses previous to and in preparation for writing Genesis. This chapter is an introduction to Genesis, just as Genesis is an introduction to the remainder of the Bible. Other chapters of Moses specify certain events that took place previous to the creation of the earth and form a proper setting thereunto, such as the selection of the Savior in the Grand Council and the rebellion of Lucifer. The book of Moses also supplies many other valuable concepts, including the revelation of the gospel of Jesus Christ to Adam, Enoch, and all the early patriarchs.

Other fruitful sources of latter-day revelation that clarify Genesis are the Book of Mormon, especially 1 Ne. 5 and Ether 1; Doctrine and Covenants, secs. 29, 84, 107; and the book of Abraham. Among other things, latter-day revelation certifies to Moses as the original author of Genesis.

The fertile plain on the western shore of the Sea of Galilee, toward the northern end, 1 mile broad and 2½ miles long, 500 feet below the level of the Mediterranean. In our Lord’s day it was considered the best part of Galilee, but it became desolate and uncultivated until the rise of modern Israel (Matt. 14:34; Mark 6:53). The “lake of Gennesaret” refers to the Sea of Galilee. See Galilee, Sea of.

The word Gentiles means “the nations” and eventually came to be used to mean all those not of the house of Israel. It is first used in Genesis with reference to the descendants of Japheth (Gen. 10:2–5). As used throughout the scriptures it has a dual meaning, sometimes to designate peoples of non-Israelite lineage and other times to designate nations that are without the gospel, even though there may be some Israelite blood therein. This latter usage is especially characteristic of the word as used in the Book of Mormon.

The duties of Israelites toward Gentiles were defined in the law (Ex. 23:32; 34:12–16; Deut. 7:1–3; 20:10–18; 23:3–8; Ezra 9:2–15; 10:1–18; Neh. 13:1–3, 23–31). These regulations served to emphasize the distinction between Israel and Gentile. However, there were numerous provisions showing that Israel was to deal justly and honestly with non-Israelites and to be compassionate toward them (Ex. 22:21; 23:9; Lev. 19:10, 33–34; 24:22).

The pious Jews of New Testament times held themselves aloof from contact with the Gentiles. When a Gentile was converted to Judaism, he was called a proselyte. Even in the Church there was a cultural and doctrinal struggle among many Jewish Christians before they would permit one of gentile lineage to enjoy full fellowship. The first Gentiles to come into the New Testament Church were those who had already become proselytes to Judaism.

Cornelius (Acts 10–11) was the first Gentile of whom we have record who came into the Christian Church without first being a proselyte to Judaism. He was introduced to the gospel of Jesus Christ through a series of divine manifestations both to him and to Peter.

Paul was called the “apostle of the Gentiles” (Rom. 11:13), and it was primarily through his ministry that the gospel was established among those of gentile lineage throughout Europe and Asia Minor, although the way was opened by Peter’s baptism of Cornelius. See also Cornelius; Proselytes.

A place in southwestern Palestine, near Gaza (Gen. 10:19). Abraham lived there for a time (Gen. 20), as did Isaac (Gen. 26). See also 2 Chr. 14:13–14.

Men of Gergesa (Matt. 8:28). There is a difference of opinion as to the scene of the healing of the man with an unclean spirit; see Gadara. Gadara and Gerasa were well-known places, and these names might easily be substituted for the less well-known Gergesa, where the miracle was almost certainly worked, near the middle of the eastern shore of the Sea of Galilee; the modern name is Khersa.

Two mountains in the center of Palestine, Ebal being due north of Gerizim. Between them is a valley in which stood the ancient town of Shechem, close to the site of the modern town of Nablus. Gerizim is about 800 feet above the plain (2850 feet above sea-level), while Ebal is 100 feet higher; both have precipitous faces, the two summits being about one-third mile apart. In Deut. 11:29; 27:12, instructions are given that a blessing should be “set” on Mount Gerizim, and the curse on Mount Ebal; for the fulfillment, see Josh. 8:33. It was from Gerizim that Jotham’s parable was delivered (Judg. 9:7). After the return from the Babylonian captivity, Gerizim again became a place of importance as the center of the Samaritan worship. A certain Manasseh, son or grandson of Joiada, a priest in Jerusalem (Neh. 13:28), had married the daughter of Sanballat the Horonite. Refusing to put her away, he was expelled from the priesthood and took refuge with the Samaritans, among whom, as a member of the high priestly family, he set up upon Mount Gerizim a rival temple and priesthood (John 4:20).