EVE

[Heb., Hhaw·wahʹ, “living one”].

The first woman and the last reported of God’s earthly creative works.

Jehovah the Creator knew that it was not good for the man to continue by himself. However, before proceeding to create the woman, God brought various beasts of the earth and flying creatures to the man. Adam named these but found no helper among them. It was then that Jehovah had a deep sleep fall upon Adam, removed a rib from his side and, after having closed up the flesh, built the rib that he had taken from the man into a woman. No doubt knowing by direct revelation from God his Creator and Father how the woman came into existence, Adam was pleased to accept her as his wife, saying: “This is at last bone of my bones and flesh of my flesh,” even as was apparent to his very senses. As his complement Adam called his wife ʼIsh·shahʹ (woman or, literally, female man), “because from man this one was taken.” (Gen. 2:18-23) Thereupon God pronounced his fatherly blessing upon both of them: “Be fruitful and become many and fill the earth and subdue it.” They were also to have the animal creation in subjection. (Gen. 1:28) As a work of God’s hands, the woman was perfectly suited for being a mother and a complement to her husband Adam.

DECEPTION AND DISOBEDIENCE

Then came a day when the woman, while not in the company of her husband, found herself near the tree of knowledge of good and bad. There a cautious, lowly serpent in seeming innocence asked: “Is it really so that God said you must not eat from every tree of the garden?” The woman replied correctly, doubtless having been instructed accordingly by her husbandly head, who was one flesh with her. But when the serpent contradicted God and stated that violating God’s command would result in being like God, knowing good and bad, the woman began to look upon the tree from a different viewpoint. Why, “the tree’s fruit was good for food and . . . something to be longed for to the eyes, yes, the tree was desirable to look upon.” Moreover, the serpent had said she would be like God if she ate. (Compare 1 John 2:16.) Completely deceived by the serpent and with a strong desire for the prospects tied up with eating of the forbidden fruit, she became a transgressor of God’s law. (1 Tim. 2:14) As such she now approached her husband and induced him to join her in disobedience to God. Adam listened to his wife’s voice.—Gen. 3:1-6.

The immediate effect of their transgression was shame. Hence they used fig leaves to make loin coverings for themselves. Both Adam and his wife went into hiding in between the trees of the garden when they heard the voice of Jehovah. Upon being directly questioned by God as to what she had done, the woman stated that she had eaten because of being deceived by the serpent. In pronouncing sentence upon her, Jehovah indicated that pregnancy and the giving of birth to offspring would be attended by pain; she would crave for her husband and he would dominate her.—Gen. 3:7-13, 16.

After their violation of God’s law, Adam is reported as naming his wife “Eve,” “because she had to become the mother of everyone living.” (Gen. 3:20) Before driving Adam and Eve out of the garden of Eden to face the hardships of a cursed ground, Jehovah extended undeserved kindness to them by providing both of them with long garments of skin.—Gen. 3:21.

BIRTHS OF CHILDREN

At the birth of her first son Cain, outside paradise, Eve exclaimed. “I have acquired a man with the aid of Jehovah.” (Gen. 4:1) Interestingly, Eve is the first one reported using God’s name, indicating that the name Jehovah was known to the very first humans. Later she gave birth to Abel as well at to other sons and daughters. At the age of 130 another son was born to her. Eve called his name Seth, saying: “God has appointed another seed in place of Abel, because Cain killed him.” She could properly express herself in this way at the births of both Cain and Seth, since it was by means of the reproductive powers God had given her and Adam and only by God’s unmerited kindness in not putting her to death immediately upon transgressing His command that this was possible. With the birth of Seth the Genesis record concerning Eve comes to a close.—Gen. 4:25; 5:3, 4.

AN ACTUAL PERSONAGE

That Eve actually lived and was not a fictional character is testified to by Christ Jesus himself. In being questioned by the Pharisees concerning divorce, Jesus directed attention to the Genesis account with reference to the creation of male and female. (Matt. 19:3-6) Additionally, there are Paul’s words to the Corinthians, expressing fear that their minds might be corrupted somehow, “as the serpent seduced Eve by its cunning.” (2 Cor. 11:3) Then, in discussing woman’s proper place in the Christian congregation, Paul presents as a reason for not permitting “a woman to teach, or to exercise authority over a man” the fact that Adam was formed first, and he was not deceived, “but the woman was thoroughly deceived and came to be in transgression.”—1 Tim. 2:12-14.

EVI

(Eʹvi) [possibly, desire].

One of the five Midianite kings or chieftains who were put to death at the time Israel’s army fought under Moses in executing Jehovah’s vengeance upon Midian for seducing Israel to attach itself to the Baal of Peor. These Midianite kings were dukes, allies or vassals of Sihon king of the Amorites. Their territory was given to the tribe of Reuben.—Num. 25:17, 18; 31:8; Josh. 13:15, 21.

EVIL

[Heb., raʽ; Gr., ka·kosʹ, po·ne·rosʹ].

That which results in pain, sorrow or distress. So as to convey the correct thought in English, the very comprehensive Hebrew word raʽ is variously translated as bad, gloomy, ugly, animosity, evil, malignant, calamity, ungenerous, envious, and so forth, depending upon the context. (Gen. 2:9; 40:7; 41:3; 50:15, 17; Deut. 28:35; 2 Sam. 24:16; Prov. 23:6; 28:22) The Greek word ka·kosʹ may be defined as that which is (1) morally evil and (2) destructive, and among the ways it has been translated are: bad, evil, hurtful, injurious, wrong. (Rom. 7:19; 12:17; Col. 3:5; Titus 1:12; Heb. 5:14) Po·ne·rosʹ signifies (1) bad, worthless (in a physical sense) and evil, wicked (in a moral sense) and (2) hurtful.—Matt. 7:17; Luke 6:45; Rev. 16:2.

As first used in the Scriptures the word raʽ is the very antithesis of good. Adam was commanded not to eat of the tree of the knowledge of good and bad, and was also warned of the consequences for disobedience. Hence, it is evident that God sets the standard as to what is good and what is bad; it is not within man’s prerogative to do so apart from God. Although Adam transgressed God’s express law, this transgression is not chargeable to Jehovah, “for with evil things God cannot be tried nor does he himself try anyone. But each one is tried by being drawn out and enticed by his own desire.”—Jas. 1:13, 14; Gen. 2:16, 17; 3:17-19.

THE MEANING OF GOD’S BRINGING EVIL

Rightly, Jehovah brought evil or calamity upon Adam for his disobedience. Hence, in the Scriptures, Jehovah is referred to as the Creator of evil or calamity. (Isa. 45:7) His enforcing of the penalty for sin, namely, death, has proved to be an evil or a calamity for mankind. So, then, evil is not always synonymous with wrongdoing. Examples of evils or calamities created by Jehovah are the flood of Noah’s day and the ten plagues visited upon Egypt. But these evils were not wrongs. Rather, the rightful administration of justice against wrongdoers was involved in both cases. However, at times Jehovah, in his mercy, has refrained from bringing the intended calamity or evil in execution of his righteous judgment because of the repentance on the part of those concerned. (Jonah 3:10) Additionally, in having a warning given, Jehovah has undeservedly provided opportunities for the practicers of bad to change their course and thus to keep living.—Ezek. 33:11.

AVOIDANCE OF EVIL

Since Jehovah determines the standard of right and wrong, it behooves the individual to acquaint himself with that standard fully so as to be able to discern what course must be followed. (Heb. 5:14) The love of money is one of those evil or injurious things to be avoided. (1 Tim. 6:10) It is unwise to be anxious about material things, for, as Jesus said, “sufficient for each day is its own evil [ka·kiʹa],” that is, the evil of trouble or affliction. (Matt. 6:34) In putting on the new personality “hurtful desire” is included among the things to be eliminated. (Col. 3:5) As the Devil tempted Jesus with evil, so Christians find that evil thoughts crop up or are presented to them. But to avoid being drawn into sin when this happens, the Christian should follow Jesus’ example and dismiss such evil immediately. (Jas. 1:13-15; Matt. 4:1-11; Phil. 4:8) Although, because of human imperfection, a Christian finds himself in constant conflict with the fallen flesh, as did Paul, and may do the bad that he does not wish to practice, he must not give in to the flesh but must keep up the fight against it. (Rom. 7:21; 8:8) The danger of failing to live up to God’s righteous requirements is clearly seen in what Jesus foretold concerning the evil slave. The severest punishment is to be meted out to that slave for his failure to care for the responsibilities entrusted to him and for going even to the point of beating his fellow slaves.—Matt. 24:48-51.

CHRISTIAN SUFFERING OF EVIL

The Scriptures do not authorize the Christian to bring evil upon others, or to retaliate in kind. The Bible’s counsel is: “Return evil for evil to no one.” “Do not avenge yourselves . . . ‘Vengeance is mine; I will repay, says Jehovah.’” “Do not let yourself be conquered by the evil, but keep conquering the evil with the good.” (Rom. 12:17, 19, 21) Moreover, in giving relative subjection to the governments ruling over them, servants of God should never be found to be practicers of what is bad, for such governments, through their rulers who have a measure of God-given conscience to a lesser or greater degree, act against badness according to the law of the land and rightfully exercise their authority to punish wrongdoers. (Rom. 13:3, 4) For any misuse of their authority they will be accountable to the Supreme Judge. By suffering evil for righteousness’ sake the Christian shares in the privilege of having a part in the glorifying of God’s holy name.—1 Pet. 4:16.

EVIL-MERODACH

(Eʹvil-me·roʹdach) [man of Marduk; also called Amel-Marduk].

The oldest son of the Babylonian king Nebuchadnezzar and his immediate successor to the throne in 580 B.C.E. Evil-merodach receives mention in the Bible for the kindness he extended, in the year of his becoming king, to Jehoiachin the king of Judah by releasing him from the house of detention in the thirty-seventh year of his exile in Babylon and granting him a position of favor above all the other kings who were in captivity in Babylon. (2 Ki. 25:27-30; Jer. 52:31-34) Josephus claims that Evil-merodach viewed Jehoiachin as one of his most intimate friends.

There is also archaeological testimony concerning Evil-merodach. For example, an inscription on a vase found near Susa reads: “Palace of Amil-Marduk, King of Babylon, son of Nebuchadnezzar, King of Babylon.” However, no historical annals of his reign have been found. On the basis of a statement by Berossus, quoted by Josephus, historians assign him a reign of two years. Josephus himself assigns him eighteen years. Supposedly slain as the result of a plot, Evil-merodach was replaced by Neriglissar (Nergal-sharezer), his brother-in-law. Reliable confirmation of these details is lacking.

EXCLUSIVE DEVOTION

[Heb., qan·naʼʹ (used only of God), jealous, demanding exclusive service; qin·ʼahʹ, zeal, jealousy, ardor].

Qan·naʼʹ is variously translated “jealous,” AV, AT, Ro, NW; “zealous,” Yg, La, and “exacting exclusive devotion,” NW. Qin·ʼahʹ is also rendered by the same English words. Doubtless the root idea of jealousy is warmth, heat. It is based on the feeling of a husband’s exclusive right to his wife. When this word is used of God it has reference to his not tolerating any rivalry, the worship of any other gods. He will not transfer to another the honor due to himself. (Isa. 42:8) To depart from exclusive devotion to him would incur the heat of his zealous anger. (Ex. 20:5; Deut. 4:24; 5:9; 6:15) Israel was considered as being married to Jehovah. As a husband, Jehovah claimed exclusive devotion, loyalty, fidelity from Israel. He would be zealous, full of ardor in her behalf, in her defense. (Ezek. 36:5) Conversely, disobedience, going after other gods, would be adultery, thereby meriting Jehovah’s righteous anger and his jealousy for his own name.—Deut. 32:16, 21; Ezek. 16:38, 42.

The word “exclusive” is from the Latin ex, “out,” plus claudere, “to shut.” Devotion means strong attachment and ardent love. Exclusive devotion, therefore, means keeping others out or excluded from God’s position in our hearts and actions. Everyone and everything else stays outside this exclusive, most honored position that only he can hold.

JEHOVAH GOD TOLERATES NO RIVALRY

Exclusive devotion is demanded by Jehovah in the second of the “Ten Words” or ten commandments written by the finger of God: “I am Jehovah your God . . . You must never have any other gods against my face [or, any other gods in defiance of me]. . . . because I Jehovah your God am a God exacting exclusive devotion.” (Deut. 5:6-9) On Exodus 34:14 the French Abbé Drioux Version, 1884, says: “God wants to be loved uniquely,” that is, in a class by himself, singularly. Jesus supported this view when he spoke to a Jew who tried to test him. (Matt. 22:37) Jehovah was both God and King of Israel, Head of religion and of State. Therefore, for an Israelite to break the first and second commandments by serving other gods meant that he was committing lese majesty or treason, the highest of crimes and meriting the heaviest punishment. On one occasion Israel was engaging in the worship of a false god along with immorality and, because of Jehovah’s full insistence on exclusive devotion, was about to be exterminated, but was saved by swift action on the part of Phinehas, Aaron’s grandson, in “tolerating no rivalry” toward Jehovah.—Num. 25:11.

Jehovah’s purpose in restoring his people after the Babylonian exile was for his name’s sake. (Ezek. 39:25-28) At Exodus 34:14, Fenton’s translation reads: “The EVER-LIVING is jealous of HIS NAME.” Since he is jealous of his name or exclusively devoted to it, he did not tolerate any rivalry by the name of any other god among his people.

MASTER AND SLAVE RELATIONSHIP

Exclusive devotion also suggests the relation between master and slave. Jehovah as Creator is Owner and Master. He is God by reason of his creatorship, for it is his right to receive exclusive devotion from his created subjects and they must do his will. The right-minded person, on learning about Jehovah and appreciating his relationship toward God, will voluntarily render exclusive devotion from the heart, which is what Jehovah desires. Mere formal devotion or worship he hates. (Matt. 15:8, 9) This relationship and the freewill devotion that Jehovah desires were illustrated in the Mosaic law. A Hebrew slave was let go free in his seventh year of servitude. “But if the