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“For behold, I have prepared a great endowment and blessing to be poured out upon them, inasmuch as they are faithful and continue in humility before me” Doctrine and Covenants 105:12

Overview

We’re not going to discuss the details of LDS temple endowment, but center on the word “endow” and its ancient meanings. However, some context is helpful. President Nelson taught: “In the temple we receive an endowment, which is, literally speaking, a gift. We need to understand the spiritual significance of it and the importance of keeping the sacred covenants and obligations we make in receiving this gift. Each ‘temple ordinance is not just a ritual to go through, it is an act of solemn promising’

“The temple endowment was given by revelation. Thus, it is best understood by revelation, vigorously sought with a pure heart. President Brigham Young explained that ‘your endowment is, to receive all those ordinances in the house of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, … and gain your eternal exaltation’ (“Prepare for the Blessings of the Temple,” Ensign Oct. 2010).

“The word endowment means ‘a gift.’ The temple endowment is literally a gift from God through which He blesses His children. The endowment can be received only in holy temples. Some of the gifts that members receive through the temple endowment include:

• Greater knowledge of the Lord’s purposes and teachings.
• Power to do all that Heavenly Father wants His children to do.
• Divine direction when serving the Lord, their families, and others.
• Increased hope, comfort, and peace.

“All the promised blessings of the endowment are in force both in this life and for eternity. The fulfillment of these blessings depends on faithfulness to the gospel of Jesus Christ” (General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints 27.2).

Word Origin

Hebrew: The Hebrew word for “endow,” particularly in the sense of bestowing a gift or quality, is Zabad (זָבַד). It also means providing a dowry or payment for a bride. This verb is very rare and appears only once in the Hebrew Bible, in Genesis 30:20. In that verse, Leah exclaims, “God has endowed me with a good gift” (or dowry). The King James Version translates this as, “God hath endued me with a good dowry”.  

The related noun, zebed (דבז), means “gift”. Though the verb is rare, its root is found in many biblical names like Zabad, Zabdi, Zebadiah, and Zebedee, which signify that “the Lord has bestowed” a gift. This suggests the concept was once more common. The meaning focuses entirely on the act of giving a gift.

Labash (לבש) This is the common Hebrew word for “to clothe” or “to put on a garment”. While not translated as “endow,” it is the direct Hebrew equivalent for the Greek word enduo, which is often translated as “endue” or “clothe” and is the root of the temple “endowment” concept. Labash, like enduo, can be used literally for physical clothing or figuratively for putting on attributes like righteousness, majesty, or salvation.

Greek: The primary Greek word associated with the concept of “endow,” particularly in a temple context, is enduo (ἐνδύω), which literally means “to clothe” or “to put on”.

While enduo doesn’t mean “to give a gift” in the same way the Hebrew word zabad does, its figurative meaning is central to the concept of being “endowed with power”. The primary definition of enduo is “to dress, to clothe someone,” or “to put on” a garment. It is used this way in the New Testament, such as when John the Baptist was “clothed with camel’s hair” (Mark 1:6). Another definition is “to sink into a garment”.

More importantly for the concept of endowment, enduo is used metaphorically to mean taking on characteristics, virtues, or power. This is how the word is used in key scriptures that relate to endowment. For example:

• In Luke 24:49, Jesus tells his apostles to wait until they are “endued [enduo] with power from on high”. The Revised Version translates this as “clothed with power”.
• In Galatians 3:27, Paul says that those baptized into Christ have “put on [enduo] Christ”.
• In 1 Corinthians 15:53, it is used to describe how “this mortal [can] put on [endusasthai] immortality”.
• In Ephesians 6, Paul uses the term when exhorting the saints to “put on the whole armor of God”.

In summary, the key Greek word for the concept of being “endowed” as it is understood in the context of temple ordinances is enduo (ἐνδύω), signifying a divine clothing with power, attributes, and a new identity in Christ.

Key Differences

Feature	Hebrew zabad (זָבַד)	Greek enduo (ἐνδύω)
Meaning	To give or bestow a gift.	To clothe or put on.
Type of action	An act of giving or receiving a bestowal, typically a divine act.	The act of putting on a garment, either literally or figuratively.
Recipient	The gift is given to someone.	A person puts something on themselves.
Use	Primarily appears in the proper names of people, emphasizing God as the giver of blessings.	Used as a verb, both literally and to describe spiritual transformation and empowerment.
Core metaphor	A divine endowment or gift to an individual.	A spiritual clothing or covering that signifies a new identity.

English: The English words “endue” and “endow” became closely associated over time, with Webster’s 1828 Dictionary noting they had nearly the same meaning. The word “endue,” which directly translates enduo in the King James Version, means “to put on as a garment; to clothe or cover”. Thus, the temple “endowment” is understood as being clothed with power, righteousness, and divine attributes, drawing its meaning from the Greek enduo.

Reconciling the Hebrew and the Greek Definitions: Is it a Gift or Clothing?

The relationship between the key Hebrew and Greek words associated with “endow” is complex and often misunderstood. The terms are distinct in meaning and usage, and the perceived “shift” from the Hebrew zabad to the Greek enduo is incorrect. It’s clear that the Hebrew word labash is the direct equivalent of the Greek enduo. Could it be that there is a sequence to these words indicating different meanings on this covenantal path? Ancient Hebrew marriage customs may hold a key to reconciling this dichotomy.

The Guide to the Scriptures explicitly states that Jesus Christ is symbolized as the Bridegroom, with the Church as His bride. This marriage imagery is a central theme, connecting temple ordinances, covenants, and the ultimate relationship between Christ and his followers. This symbolic relationship is a process with distinct stages, mirroring ancient betrothal and marriage customs. 

The symbolic marriage between Christ and His Church will be fully realized at the Second Coming. This is described in scripture as the “marriage supper of the Lamb,” where the eternal union of Christ and His bride is finalized. Those who have remained faithful during the betrothal period will be ready to meet the Bridegroom.

This illustration shows that betrothal was a deeply significant, covenant-based institution. It served not only as a preparatory step for marriage between a man and a woman but also as a powerful scriptural symbol for the covenant relationship between the Lord and His faithful followers, who prepare themselves to be eternally united with Him.

The Endowment as a Betrothal

Anciently, a betrothal was the first of a two-stage wedding process to establish a covenantal bond. It was a serious covenant that could not be broken without a formal divorce. Within this symbolic framework, the temple endowment may be viewed as a betrothal ceremony between an individual and the Lord. Just as an ancient Hebrew betrothal involved covenants, washing, anointing, and clothing, so does the temple endowment. By making temple covenants, covenant Israel symbolically agrees to receive Christ as the bridegroom. This establishes a covenant relationship like the one Jehovah offered the house of Israel at Mount Sinai. 

Establishing a Dowry: Anciently there was a “bride price” as a payment, also referred to as a “dowry,” that was part of the formal betrothal contract in biblical times. The Hebrew word for “endow,” (zabad), means to “bestow a gift” or “provide a dowry”. What is the ultimate dowry or price that the bridegroom offers for the bride? The gospel of Jesus Christ points to the gift or dowry of the Savior. “God so loved the world that He gave His only begotten Son” (John 3:16). As Paul wrote to the Corinthians about the divine dowry, “for ye are bought with a price” (1 Cor. 6:20). 

“The potential bridegroom, after offering this gift or token, recited a ritual statement to consecrate himself to his bride. One of these ritual statements can be found in Hosea 2:19-20. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness [hesed], and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord” (Nielsen, Beloved Bridegroom, 27).

Ancient Betrothal: In Hebrew culture, once the dowry terms were accepted, the couple was betrothed. A betrothal was a legally binding covenant, more serious than a modern engagement. During betrothal, a couple was considered legally married, even though the marriage was not yet consummated.The future bride was “set apart” and made “holy”. She agreed to take upon her the husband’s name. There is evidence that this ceremony included the bride being washed, anointed, and clothed.

Temple Covenants: Similarly, when Church members receive temple covenants, it is as if they agree to be bound to Christ. The endowment includes washings, anointings, being clothed (labash/enduo), and making sacred covenants, all of which parallel the ancient Hebrew betrothal ceremony.

The Veil: The connection is further symbolized by the veil. In ancient betrothals, the bride would wear a veil in public to show she was “set apart” for her husband. The temple veil represents Christ, and by receiving the endowment (or dowry), the participant puts on this veil.  “The garment of the holy priesthood reminds us of the veil in the temple, and that veil is symbolic of Jesus Christ” (General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints, 26.3.3.2). Ancient Jewish law even used the same word (kiddushim) for a dedicated temple and a consecrated, set-apart bride-to-be (see “Savior of the World, Historical and Cultural Background”).

The Betrothal of Mary and Joseph

Mary and Joseph’s betrothal is the best-known biblical example and highlights the serious and binding nature of this covenant in ancient times.

• A Legally Binding Contract: In biblical cultures, betrothal was far more than a modern engagement; it was a formal, legally binding contract, often arranged by the two families involved. It was considered the first of two marriage ceremonies. This contract was so binding that it could only be broken by a divorce. Matthew’s account refers to Mary as “pledged to be married” to Joseph, but also calls Joseph “her husband” even before the wedding ceremony took place.
• A Period of Preparation: The betrothal period, which could last a year, gave the bride time to prepare for her new life and gather her belongings, while the groom would often complete the house for his new family.
• The Vow of Faithfulness: The betrothed couple was legally considered married, and thus, strict faithfulness was required. When Joseph discovered Mary was pregnant, he knew she had seemingly violated their betrothal covenant, an act equivalent to adultery. Because he was a “righteous man,” he planned to “divorce her quietly” to avoid public disgrace, demonstrating that a formal divorce was necessary to dissolve the betrothal contract.

An Illustration

“you shall be endowed with power from on high” Doctrine and Covenants 38:32

This divine betrothal gives heavenly power for life’s journey. Church members, who consecrated to build the Nauvoo Temple, understood this and wanted to be endowed with power from on high.

“On February 2, after thousands of Saints had received temple ordinances, the apostles announced that they would halt the work in the temple and instead prepare boats to ferry wagons across the icy Mississippi River. Brigham sent messengers to the captains of wagon companies, instructing them to be ready to leave within four hours. He then continued to administer the endowment to the Saints until late in the evening, keeping the temple recorders there until every ordinance had been properly recorded.

“When Brigham arose the next day, a crowd of Saints met him outside the temple, eager for their endowment. Brigham told them it was unwise to delay their departure. If they stayed to do more endowments, their way out of the city could be impeded or cut off. He promised they would build more temples and have more opportunities to receive their blessings out west.

“Then Brigham walked away, expecting the Saints to disperse, but instead they climbed the steps to the temple and filled its halls. Turning around, Brigham followed them inside. He saw their anxious faces, and he changed his mind. They knew they needed the endowment of power to endure the hardships ahead, overcome the sting of death, and return to the presence of God.

“For the rest of that day, temple workers administered the ordinances to hundreds of Saints. The next day, February 4, 1846, an additional five hundred Saints received their endowment as the first wagons rolled out of Nauvoo” (Saints, 1:583).