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Smith's Bible Dictionary
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Jaakan
(he shall surround), the same as Jakan, the forefather of
Bene-Jaakan. (10:6)
Jaakobah
(supplanter), one of the princes of the families of Simeon. (1
Chronicles 4:36) (B.C. about 710.)
Jaala
(wild she-goat). Bene-Jaala were among the descendants of
"Solomon's slaves" who returned from Babylon with Zerubbabel.
(Nehemiah 7:58) (B.C. before 536.) The name also occurs as
Ja-alah.
Jaalah
(wild goat). (Ezra 2:56)
Jaalam
(whom God hides), a son of Esau, (Genesis 36:5,14,18) comp.
1Chr 1:35 And a head of a tribe of Edom. (B.C. 1790.).
Jaanai
(whom Jehovah answers), a chief man in the tribe of Gad. (1
Chronicles 5:12)
Jaareoregim
(forests of the weavers), (2 Samuel 21:19) a Bethlehemite, and
the father of Elhanan who slew Goliath. In the parallel
passage, (1 Chronicles 20:5) Jair is found instead of Jaare,
and Oregim is omitted. (B.C. 1063.)
Jaasau
(whom Jehovah made), one of the Bene-Bani who had married a
foreign wife. (Ezra 10:37) (B.C. 459.)
Jaasiel
(whom God comforts), son of the great Abner. (1 Chronicles
27:21) (B.C. 1046-1014.)
Jaazaniah
(whom Jehovah hears).
+ One of the captains of the forces who accompanied Hohanan
ben-Kareah to pay his respects to Gedaliah at Mizpah, (2
Kings 25:23) and who appears afterwards to have assisted in
recovering Ishmael's prey from his clutches. Comp. (Jeremiah
41:11; 43:4,5) (B.C. 587.)
+ Son of Shaphan. (Ezekiel 8:11) It is possible that he is
identical with
+ Son of Azur; one of the princes of the people against whom
Ezekiel was directed to prophesy. (Ezekiel 11:1) (B.C. 593.)
+ A Rechabite, son of Jeremiah. (Jeremiah 35:3) (B.C. 606.)
Jaazer, Or Jazer
(Jehovah helps), a town on the east of Jordan, in or near to
Gilead. (Numbers 32:1,3; 1 Chronicles 26:31) We first hear of
it in possession of the Amorites, and as taken by Israel after
Heshbon, and on their way from thence to Bashan. (Numbers
21:32) It seems to have given its name to a district of
dependent or "daughter" towns, (Numbers 21:32) Authorized
Version "villages," 1 Macc. 5:8, the "land of Jazer." (Numbers
32:1)
Jaaziah
(whom Jehovah comforts), apparently a third son, or a
descendant, or Merari the Levite. (1 Chronicles 24:26,27) (B.C.
before 1014).
Jaaziel
(whom Jehovah comforts), one of the Levites appointed by David
to perform the musical service before the ark. (1 Chronicles
15:18) (B.C. 1014).
Jabal
(stream), the son of Lamech and Adah, (Genesis 4:20) and
brother of Jubal. He is described as the father of such as
dwell in tents and have cattle.
Jabbok
(emptying), a stream which intersects the mountain range of
Gilead, comp. (Joshua 12:2,5) and falls into the Jordan on the
east about midway between the Sea of Galilee and the Dead Sea.
It was anciently the border of the children of Ammon. (Numbers
21:24; 2:37; 3:16) It was on the south bank of the Jabbok that
the interview took place between Jacob and Esau, (Genesis
32:22) and this river afterward became, toward its western
part, the boundary between the kingdoms of Sihon and Og.
(Joshua 12:2,5) Its modern name is Wady Zurka .
Jabesh
(dry).
+ Father of Shallum, the fifteenth king of Israel. (2 Kings
15:10,13,14)
+ Jabesh-gilead, or Jabesh in the territory of Gilead. In its
widest sense Gilead included the half tribe of Manasseh, (1
Chronicles 27:21) as well as the tribes of Gad and Reuben,
(Numbers 32:1-42) east of the Jordan; and of the cities of
Gilead, Jabesh was the chief. It is first mentioned in
(Judges 21:8-14) Being attacked subsequently by Nahash the
Ammonite, it gave Saul an opportunity of displaying his
prowess in its defence. (1 Samuel 11:1-15) Eusebius places it
beyond the Jordan, six miles from Pella on the mountain road
to Gerasa; where its name is probably preserved in the Wady
Yabes.
Jabez
(sorrow).
+ Apparently a place at which the families of the scribes
resided who belonged to the families of the Kenites. (1
Chronicles 2:55)
+ The name occurs again in the genealogies of Judah, (1
Chronicles 4:9,10) in a passage of remarkable detail inserted
in a genealogy again connected with Bethlehem. ver. 4.
Jabin
(whom God observes).
+ King of Hazor, who organized a confederacy of the northern
princes against the Israelites. (Joshua 11:1-3) Joshua
surprised the allied forces by the waters of Merom, ver. 7,
and utterly routed them. (B.C. 1448.) During the ensuing wars
Joshua again attacked Jabin, and burnt his city. (Joshua
11:1-14)
+ A king of Hazor, whose general, Sisera, was defeated by
Barak. (Judges 4:2,13) (B.C. 1316.)
Jabneel
(building of God).
+ One of the points on the northern boundary of Judah, not
quite at the sea, though near it. (Joshua 15:11) There is no
sign, however, of its ever having been occupied by Judah.
Josephus attributes it to the Danites. There was a constant
struggle going on between that tribe and the Philistines for
the possession of all the places in the lowland plains, and
it is not surprising that the next time we meet with Jabneel
it should be in the hands of the latter. (2 Chronicles 26:6)
Uzziah dispossessed them of it and demolished its
fortifications. Called also [652]Jabneh. At the time of the
fall of Jerusalem, Jabneh was one of the most populous places
of Judea. The modern village of Yebna, more accurately Ibna,
stands about two miles from the sea, on a slight eminence
just south of the Nahr Rubin .
+ One of the landmarks on the boundary of Naphtali, (Joshua
19:33) in upper Galilee.
Jabneh
(building of God), (2 Chronicles 26:6) [[653]Jabneel]
Jachan
(affliction), one of seven chief men of the tribe of Gad. (1
Chronicles 5:13)
Jachin
(he shall establish).
+ One of the two pillars which were set up "in the porch," (1
Kings 7:21) or before the temple. (2 Chronicles 3:17) of
Solomon. [[654]Boaz]
+ Fourth son of Simeon, (Genesis 46:10; Exodus 6:15) founder of
the family of the Jachinites. (Numbers 26:12)
+ Head of the twenty-first course of priests in the time of
David. (1 Chronicles 9:10; 24:17; Nehemiah 11:10)
Jacinth
a precious stone, forming one of the foundations of the walls
of the new Jerusalem. (Revelation 21:20) Called hyacinth in the
Revised Version. This is simply a different English rendering
of the same Greek original. It is probably identical with the
lighure of (Exodus 28:19) The Jacinth or hyacinth is a red
variety of zircon, which is found in square prisms of a white,
gray, red, reddish-brown, yellow or pale-green color. The
expression in (Revelation 9:17) "of jacinth," is descriptive
simply of a dark-purple color.
Jacob
(supplanter), the second son of Isaac and Rebekah. He was born
with Esau, probably at the well of Lahai-roi, about B.C. 1837.
His history is related in the latter half of the book of
Genesis. He bought the birthright from his brother Esau, and
afterward acquired the blessing intended for Esau, by
practicing a well-known deceit on Isaac. (Jacob did not obtain
the blessing because of his deceit, but in spite of it. That
which was promised he would have received in some good way; but
Jacob and his mother, distrusting God's promise, sought the
promised blessing in a wrong way, and received with it trouble
and sorrow.--ED.) Jacob, in his 78th year, was sent from the
family home to avoid his brother, and to seek a wife among his
kindred in Padan-aram. As he passed through Bethel, God
appeared to him. After the lapse of twenty-one years he
returned from Padan-aram with two wives, two concubines, eleven
sons and a daughter, and large property. He escaped from the
angry pursuit of Laban, from a meeting with Esau, and from the
vengeance of the Canaanites provoked by the murder of Shechem;
and in each of these three emergencies he was aided and
strengthened by the interposition of God, and in sign of the
grace won by a night of wrestling with God his name was changed
at Jabbok into Israel. Deborah and Rachel died before he
reached Hebron; Joseph, the favorite son of Jacob, was sold
into Egypt eleven years before the death of Isaac; and Jacob
had probably exceeded his 130th year when he went tither. He
was presented to Pharaoh, and dwelt for seventeen years in
Rameses and Goshen, and died in his 147th year. His body was
embalmed, carried with great care and pomp into the land of
Canaan, and deposited with his fathers, and his wife Leah, in
the cave of Machpelah. The example of Jacob is quoted by the
first and the last of the minor prophets. Besides the frequent
mention of his name in conjunction with the names of the other
two patriarchs, there are distinct references to the events in
the life of Jacob in four books of the New Testament - (John
1:51; 4:5,12; Acts 7:12,16; Romans 9:11-13; Hebrews 11:21;
12:16)
Jacobs Well
a deep spring in the vicinity of Shechem (called Sychar in
Christ's time and Nablus at the present day). It was probably
dug by Jacob whose name it bears. On the curb of the well Jesus
sat and discoursed with the Samaritan woman. (John 4:5-26) It
is situated about half a mile southeast of Nablus, at the foot
of Mount Gerizim. It is about nine feet in diameter and 75 feet
deep. At some seasons it is dry; at others it contains a few
feet of water.
Jada
(wise), son of Onam and brother of Shammai, in the genealogy of
the sons of Jerahmeel by his wife Atarah. (1 Chronicles
2:28,32) (B.C. after 1445.)
Jadau
(loving), one of the Bene-Nebo who had taken a foreign wife.
(Ezra 10:43) (B.C. 459.)
Jaddua
(known).
+ Son and successor in the high priesthood of Jonathan or
Johanan. He is the last of the high priests mentioned in the
Old Testament, and probably altogether the latest name in the
canon. (Nehemiah 12:11,22) (B.C. 406-332.)
+ One of the chief of the people who sealed the covenant with
Nehemiah. (Nehemiah 10:21) (B.C. 410.)
Jadon
(judge), the Meronothite, who assisted to repair the wall of
Jerusalem. (Nehemiah 3:7) (B.C. 446.)
Jael
(mountain goat), the wife of Heber the Kenite. (B.C. 1316.) In
the headlong rout which followed the defeat of the Canaanites
by Barak, at Megiddo on the plain of Esdraelon, Sisera, their
general, fled to the tent of the Kenite chieftainess, at Kedesh
in Naphtali, four miles northwest of Lake Merom. He accepted
Jael's invitation to enter, and she flung a mantle over him as
he lay wearily on the floor. When thirst prevented sleep, and
he asked for water, she brought him buttermilk in her choicest
vessel. At last, with a feeling of perfect security, he feel
into a deep sleep. Then it was that Jael took one of the great
wooden pins which fastened down the cords of the tent, and with
one terrible blow with a mallet dashed it through Sisera's
temples deep into the earth. (Judges 5:27) She then waited to
meet the pursuing Barak, and led him into her tent that she
might in his presence claim the glory of the deed! Many have
supposed that by this act she fulfilled the saying of Deborah,
(Judges 4:9) and hence they have supposed that Jael was
actuated by some divine and hidden influence. But the Bible
gives no hint of such an inspiration.
Jagur
(lodging),a town of Judah, one of those farthest to the south,
on the frontier of Edom. (Joshua 15:21)
Jah
(Jehovah), the abbreviated form of Jehovah, used only in
poetry. It occurs frequently in the Hebrew, but with a single
exception, (Psalms 68:4) is rendered "Lord" in the Authorized
Version. The identity of Jah and Jehovah is strongly marked in
two passages of Isaiah-- (Isaiah 12:2; 26:4) [[655]Jehovah].
Jahath
(union).
+ Son of Libni, the son of Gershom, the son of Levi. (1
Chronicles 6:20) (B.C. after 1706.)
+ Head of a later house in the family of Gershom, being the
eldest son of Shimei, the son of Laadan. (1 Chronicles
23:10,11)
+ A man in the genealogy of Judah, (1 Chronicles 4:2) son of
Reaiah ben-Shobal.
+ A Levite, son of Shelomoth. (1 Chronicles 24:22)
+ A Merarite Levite in the reign of Josiah. (2 Chronicles
34:12) (B.C. 623.)
Jahaz, Also Jahaza, Jahazah And Juhzah
(trodden down). Under these four forms is given in the
Authorized Version the name of a place which in the Hebrew
appears as Yahats and Yahtsah . At Jahaz the decisive battle
was fought between the children of Israel and Sihon king of the
Amorites. (Numbers 21:23; 2:32; Judges 11:20) It was in the
allotment of Reuben. (Joshua 13:18) Like many others relating
to the places east of the Dead Sea, the question of its site
must await further research.
Jahaza
(trodden down). (Joshua 13:18) [[656]Jahaz, Also Jahaza,
Jahazah And Juhzah]
Jahazah
(trodden down). (Joshua 21:36; Jeremiah 48:21) [[657]Jahaz,
Also Jahaza, Jahazah And Juhzah]
Jahaziel
(whom God watches over)
+ One of the heroes of Benjamin who joined David at Ziklag. (1
Chronicles 12:4) (B.C. 1055.)
+ A priest in the reign of David. (1 Chronicles 16:6)
+ A Kohathite Levite, third son of Hebron. (1 Chronicles 23:19;
24:23)
+ Son of Zechariah, a Levite of the Bene-Asaph in the reign of
Jehoshaphat. (2 Chronicles 20:14) (B.C. 896.)
+ The "son of Jahaziel" was the chief of the Bene-Shecaniah who
returned from Babylon with Ezra. (Ezra 8:5) (B.C. before
459.)
Jahdai
(whom Jehovah directs), a man who appears to be thrust abruptly
into the genealogy of Caleb, as the father of six sons. (1
Chronicles 2:47)
Jahdiel
(whom Jehovah makes joyful), a chieftain of Manasseh on the
east of Jordan. (1 Chronicles 5:24) (B.C. 320.)
Jahdo
(united), a Gadite, (1 Chronicles 5:14) son of Buz and father
of Jeshishai.
Jahleel
(hoping in Jehovah), the third of the three sons of Zebulun,
(Genesis 46:14; Numbers 26:26) founder of the family of
Jahleelites. (B.C. 1706.)
Jahmai
(whom Jehovah guards), a man of Issachar, one of the heads of
the house of Tolah. (1 Chronicles 7:2) (B.C. 1491)
Jahnziah
(whom Jehovah watches over), son of Tikvah, apparently a
priest. (Ezra 10:15)
Jahzah
(trodden down). (1 Chronicles 6:78) [[658]Jahaz, Also Jahaza,
Jahazah And Juhzah]
Jahzeel
(whom God allots), the first of the four sons of Naphtali,
(Genesis 46:24) founder of the family of the Jahzeelites.
(Numbers 26:48) (B.C. 1306.)
Jahzerah
(whom God leads back), a priest of the house of Immer. (1
Chronicles 9:12)
Jahziel
(whom God allots), the same as [659]Jahzeel. (1 Chronicles
7:13)
Jair
(enlightener).
+ A man who on his father's side was descended from Judah, and
on his mother's from Manasseh. (B.C. 1451.) During, the
conquest he took the whole of the tract of Argob (3:14) and
in addition possessed himself of some nomad villages in
Gilead, which he called after his own name Havoth-Jair.
(Numbers 32:41; 1 Chronicles 2:23)
+ JAIR THE GILEADITE, who judged Israel for two-and-twenty
years. (Judges 10:3-5) (B.C. 1160.) He had thirty sons, and
possessed thirty cities in the land of Gilead, which like
those of their namesakes were called Havoth-jair.
+ A Benjamite, son of Kish and father of Mordecai. (Esther 2:5)
(B.C. before 598.)
+ The father of Elhanan, one of the heroes of David's army. (1
Chronicles 20:6)
Jairite
(descendant of Jair). The [660]Ira THE JAIRITE was a priest
(Authorized Version "chief ruler") to David (2 Samuel 20:26)
Jairus
(whom God enlightens).
+ A ruler of a synagogue, probably in some town near the
western shore of the Sea of Galilee. (Matthew 9:18; Mark
5:22; Luke 8:41) (A.D. 28.)
+ (Esther 11:2) [[661]Jair, 3]
Jakamean
(who gathers the people together), a Levite in the time of King
David; fourth of the sons of Hebron, the son of Kohath. (1
Chronicles 23:19; 24:23) (B.C. 1014.)
Jakan
(sagacious), son of Ezer the Horite. (1 Chronicles 1:42) The
same as [662]JaakanJA[663]Akan. [And see [664]Akan]
Jakeh
(pious). [[665]Proverbs, Book Of, [666]Book OF]
Jakim
(whom God sets up).
+ Head of the twelfth course of priests in the reign of David.
(1 Chronicles 24:12) (B.C. 1014.)
+ A Benjamite, one of the Bene-Shimhi. (1 Chronicles 8:19)
(B.C. 588.)
Jalon
(abiding), one of the sons of Ezra. (1 Chronicles 4:17)
Jambres
[[667]Jannes AND JAMBRES]
James
(the Greek form of Jacob, supplanter).
+ James the son of Zebedee, one of the twelve apostles. He was
elder brother of the evangelist John. His mother's name was
Salome. We first hear of him in A.D. 27, (Mark 1:20) when at
the call of the Master he left all, and became, one and
forever, his disciple, in the spring of 28. (Matthew 10:2;
Mark 3:14; Luke 6:13; Acts 1:13) It would seem to have been
at the time of the appointment of the twelve apostles that
the name of Boanerges was given to the sons of Zebedee. The
"sons of thunder" had a burning and impetuous spirit, which
twice exhibits itself. (Mark 10:37; Luke 9:54) On the night
before the crucifixion James was present at the agony in the
garden. On the day of the ascension he is mentioned as
persevering with the rest of the apostles and disciples, in
prayer. (Acts 1:13) Shortly before the day of the Passover,
in the year 44, he was put to death by Herod Agrippa I. (Acts
12:1,2)
+ James the son of Alpheus, one of the twelve apostles.
(Matthew 10:3) Whether or not this James is to be identified
with James the Less, the son of Alphaeus, the brother of our
Lord, is one of the most difficult questions in the gospel
history. By comparing (Matthew 27:56) and Mark 15:40 with
John 19:25 We find that the Virgin Mary had a sister named,
like herself, Mary, who was the wife of Clopas or Alpheus
(varieties of the same name), and who had two sons, James the
Less and Joses. By referring to (Matthew 13:55) and Mark 6:3
We find that a James the Less and Joses, with two other
brethren called Jude and Simon, and at least three sisters,
were sisters with the Virgin Mary at Nazareth by referring to
(Luke 6:16) and Acts 1:13 We find that there were two
brethren named James and Jude among the apostles. It would
certainly be natural to think that we had here but one family
of four brothers and three or more sisters, the children of
Clopas and Mary, nephews and nieces of the Virgin Mary. There
are difficulties however, in the way of this conclusion into
which we cannot here enter; but in reply to the objection
that the four brethren in (Matthew 13:55) are described as
the brothers of Jesus, not as his cousins, it must be
recollected that adelphoi, which is here translated
"brethren," may also signify cousins.
James The Less
called the Less because younger or smaller in stature than
James the son of Zebedee. He was the son of Alpheus or Clopas
and brother of our Lord (see above); was called to the
apostolate, together with his younger brother Jude, in the
spring of the year 28. At some time in the forty days that
intervened between the resurrection and the ascension the Lord
appeared to him. (1 Corinthians 15:7) Ten years after we find
James on a level with Peter, and with him deciding on the
admission of St. Paul into fellowship with the Church at
Jerusalem; and from henceforth we always find him equal, or in
his own department superior, to the very chiefest apostles,
Peter, John and Paul. (Acts 9:27; Galatians 1:18,19) This
pre-eminence is evident throughout the after history of the
apostles, whether we read it in the Acts, in the epistles or in
ecclesiastical writers. (Acts 12:17; 15:13,19; 21:18; Galatians
2:9) According to tradition, James was thrown down from the
temple by the scribes and Pharisees; he was then stoned, and
his brains dashed out with a fuller's club.
James, The General Epistle Of
The author of this epistle was in all probability James the son
of Alphaeus, and our Lord's brother It was written from
Jerusalem, which St. James does not seem to have ever left. It
was probably written about A.D. 62, during the interval between
Paul's two imprisonments. Its main object is not to teach
doctrine, but to improve morality. St. James is the moral
teacher of the New Testament. He wrote for the Jewish
Christians, whether in Jerusalem or abroad, to warn them
against the sins to which as Jews they were most liable, and to
console and exhort them under the sufferings to which as
Christians they were most exposed.
Jamin
(right hand).
+ Second son of Simeon, (Genesis46:10; Exod 6:15; 1Chr 4:24
Founder of the family of the Jaminites. (Numbers 26:12) (B.C.
1706.)
+ A man of Judah, second son of Ram the Jerahmeelite. (1
Chronicles 2:27)
+ One of the Levites who expounded the law to the people.
(Nehemiah 8:7) (B.C. 410.)
Jamlech
(whom God makes king), one of the chief men of the tribe of
Simeon. (1 Chronicles 4:34)
Jamnin
[[668]Jabneel]
Janna
(flourishing), son of Joseph, and father of Melchi, in the
genealogy of Christ. (Luke 3:24) In the Revised Version written
JANNAI.
Jannes
and Jam'bres, the names of two Egyptian magicians who opposed
Moses. Exod 7:9-13; 2Tim 3:8,9. (B.C. 1492.)
Janoah
(rest), a place apparently in the north of Galilee, or the
"land of Naphtali,"--one of those taken by Tiglath-pileser in
his first incursion into Palestine. (2 Kings 15:29) No trace of
it appears elsewhere.
Janohah
(rest), a place on the boundary of Ephraim (Joshua 16:6,7) east
of Neapolis. A little less than twelve miles from Nablus and
about southeast in direction, two miles from Akrabeh is the
village of Yanun, doubtless identical with the ancient Janohah.
Janum
(slumber), a town of Judah in the mountain district, apparently
not far from Hebron. (Joshua 15:53)
Japheth
(enlargement), one of the three sons of Noah. The descendants
of Japheth occupied the "isles of the Gentiles," (Genesis
10:5)--i.e. the coast lands of the Mediterranean Sea in Europe
and Asia Minor-- whence they spread northward over the whole
continent of Europe and a considerable portion of Asia.
Japhia
(splendid).
+ King of Lachish at the time of the conquest of Canaan by the
Israelites. (Joshua 10:3) (B.C. 1450.)
+ One of the sons of David born to him in Jerusalem. (2 Samuel
5:15; 1 Chronicles 3:7; 14:6) (B.C. 1046.)
(splended) The boundary of Zebulun ascended from Daberath to
Japhia, and thence passed to Gath-hepher. (Joshua 19:12) Yafa,
two miles south of Nazareth.,is not unlikely to be identical
with Japhin.
Japhleli
(the Japhletite). The boundary of the "Japhletite" is one of
the landmarks on the south boundary line of Ephraim. (Joshua
16:3)
Japhlet
(whom God delivers) a descendant of Asher through Beriah. (1
Chronicles 7:32,33)
Japho
(beauty). (John 19:46) The Hebrew form for the better-known
[669]Joppa, Or Japho. (2 Chronicles 2:16; Ezra 3:7; Jonah 1:3)
In its modern garb it is Yafa .
Jarah
(honey), a descendant of Saul; son of Micah and great-grandson
of Mephibosheth. (1 Chronicles 9:42) comp. 1Chr 9:40
Jareb
(adversary) is to be explained either as the proper name of a
country or person, as a noun in apposition, or as a verb from a
root, rub, "to contend plead." All these senses are represented
in the Authorized Version and the marginal readings, (Hosea
5:13; 10:6) and the east preferable has been inserted in the
text. Jareb is most probably the name of some city of Assyria
or another name of the country itself.
Jared
(descent), one of the antediluvian patriarchs, and further of
Enoch (Genesis 5:15,16,18-20; Luke 3:37) In the lists of
Chronicles the name is given in the Authorized Version
[670]Jered.
Jaresiah
(whom Jehovah nourishes),a Benjamite, one of the Bene-Jehoram.
(1 Chronicles 8:17)
Jarha
the Egyptian servant of Sheshan, about the time of Eli, to whom
his master gave his daughter and heir in marriage; (1
Chronicles 2:34,35) (B.C. before 1491.)
Jarib
(adversary).
+ Named in the list of (1 Chronicles 4:24) only, as a son of
Simeon. Perhaps the same as [671]Jachin. Genesis46; Exod 6;
Numb 26.
+ One of the "chief men" who accompanied Ezra on his journey
from Babylon to Jerusalem. (Ezra 8:16) (B.C. 469.)
+ A priest of the house of Jeshua the son of Jozadak, who had
married a foreign wife, and was compelled by Ezra to put her
away. (Ezra 10:18) (B.C. 459.)
+ 1 Macc. 14:29. A contraction or corruption of the name
JOARIB. ch. 2:1.
Jarimoth
(heights). 1 Esd. 9:28. [[672]Jeremoth]
Jarmuth
(high).
+ A town in the low country of Judah. (Joshua 16:35) Its king,
Piram, was one of the five who conspired. to punish Gibeon
for having made alliance with Israel, (Joshua 10:3,5) and who
were routed at Beth-horon and put to death by Joshua at
Makkedah. ver. 33. Its site is probably the modern Yarmuk .
+ A city of Issachar allotted with its suburbs to the
Gershonite Levites. (Joshua 21:29)
Jaroah
(moon), a chief man of the tribe of Gad (1 Chronicles 5:14)
Jashen
(sleeping). Bene-Jashen--"sons of Jashen"-- are named in the
catalogue of the heroes of David's guard in (2 Samuel 23:32)
(B.C. 1046.)
Jasher
(upright),Book of ("the book of the upright"), alluded to in
two passages only of the Old Testament. (Joshua 10:13) and 2Sam
1:18 It was probably written in verse; and it has been
conjectured that it was a collection of ancient records of
honored men or noble deeds. It is wholly lost.
Jashobeam
(to whom the people turn), named first among the chief of the
mighty men of David. (1 Chronicles 11:11) (B.C. 1046.) He came
to David at Ziklag. His distinguishing exploit was that he slew
300 (or 800,) (2 Samuel 23:8) men at one time.
Jashub
(he turns).
+ The third son of Issachar, and founder of the family of the
Jashubites. (Numbers 26:24; 1 Chronicles 7:1) (B.C. 1706.)
+ One of the sons of Bani, who had to put away his foreign
wife. (Ezra 10:29) (B.C. 459.)
Jashubilehem
(turner back for food), a person or a place named among the
descendants of Shelah, the son of Judah by Bath-shua the
Canaanitess. (1 Chronicles 4:22)
Jasiel
(whom God made), the last named on the list of David's heroes
in (1 Chronicles 11:47)
Jason
(one who will heal), called the Thessalonian, entertained Paul
and Silas, and was in consequence attacked by the Jewish mob.
(Acts 17:5,6,7,9) (A.D. 48.) He is probably the same as the
Jason mentioned in (Romans 16:21) It is conjectured that Jason
and Secundus, (Acts 20:4) were the same.
Jasper
a precious stone frequently noticed in Scripture. It was the
last of the twelve inserted in the high priest's breastplate,
(Exodus 28:20; 39:13) and the first of the twelve used in the
foundations of the new Jerusalem. (Revelation 21:19) The
characteristics of the stone as far as they are specified in
Scripture, (Revelation 21:11) are that it "was most precious,"
and "like crystal;" we may also infer from (Revelation 4:3)
that it was a stone of brilliant and transparent light. The
stone which we name "jasper" does not accord with this
description. There can be no doubt that the diamond would more
adequately answer to the description in the book of Revelation.
Jathniel
(whom God gives), a Korhite Levite, the fourth of the family of
Meshelemiah. (1 Chronicles 26:2) (B.C. 1014.)
Jattir
(pre-eminent), a town of Judah in the mountain districts,
(Joshua 15:48) one of the group containing Socho, Eshtemoa,
etc. See also (Joshua 21:14; 1 Samuel 30:27; 1 Chronicles 6:57)
By Robinson it is identified with 'Attir, six miles north of
Molada and ten miles south of Hebron.
Javan
(clay).
+ A son of Japheth. (Genesis 10:2,4) Javan was regarded as the
representative of the Greek race. The name was probably
introduced into Asia by the Phoenicians, to whom the Ionians
were naturally better known than any other of the Hellenic
races, on account of their commercial activity and the high
prosperity of their towns on the western coast of Asia Minor.
+ A town in the souther part of Arabia (Yemen), whither the
Phoenicians traded. (Ezekiel 27:19)
Javelin
[[673]Arms, Armor]
Jazer
(Jehovah helps). [[674]Jaazer, Or Jazer]
Jaziz
(whom God moves), a Hagarite who had charge of the flocks of
King David. (1 Chronicles 27:31) (B.C. 1046.)
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Table of Contents
Jearim
(forests), Mount, a place named in specifying the northern
boundary of Judah. (Joshua 15:10) The boundary ran from Mount
Seir to "the shoulder of Mount Jearim, which is Cesalon"--that
is, Cesalon was the landmark on the mountain. Kesla, seven
miles due west of Jerusalem, stands on a high point on the
north slope of a lofty ridge, which is probably Mount Jearim.
Jeaterai
(whom Jehovah leads), a Gershonite Levite, son of Zerah. (1
Chronicles 6:21)
Jeberechiah
(whom Jehovah blesses), father of a certain Zechariah, in the
reign of Ahaz, mentioned (Isaiah 8:2) (B.C. about 739.)
Jebus
(threshing-floor), one of the names of Jerusalem, the city of
the Jebusites, are called [675]Jebusi. (Joshua 15:8; 18:16,28;
Judges 19:10,11; 1 Chronicles 11:4,5) [[676]Jerusalem]
Jebusi
(from Jebus), the name employed for the city of [677]Jebus.
(Joshua 15:8; 18:16,28)
Jebusites
(descendants of Jebus), The, were descended from the third son
of Canaan. (Genesis 10:16; 1 Chronicles 1:14) The actual people
first appear in the invaluable report of the spies. (Numbers
13:29) When Jabin organized his rising against Joshua, the
Jebusites joined him. (Joshua 11:3) "Jebus, which is
Jerusalem," lost its king in the slaughter of Beth-horon,
(Joshua 10:1,5,26) comp. Josh 12:10 Was sacked and burned by
the men of Judah, (Judges 1:21) and its citadel finally scaled
and occupied by David. (2 Samuel 5:6) After this they emerge
from the darkness but once, in the person of Araunah the
Jebusite, "Araunah the king," who appears before us in true
kingly dignity in his well-known transaction with David. (2
Samuel 24:23; 1 Chronicles 21:24,25)
Jecamiah
(whom Jehovah gathers), one of seven who were introduced into
the royal line, on the failure of it in the person of
Jehoiachin. (1 Chronicles 3:18)
Jecholiah
(strong through Jehovah) wife of Amaziah king of Judah, and
mother of Azariah or Uzziah his successor. (2 Kings 15:2) (B.C.
824-807.)
Jecoliah
The same as [678]Jecholiah. (2 Chronicles 26:3)
Jeconiah
(whom Jehovah establishes). [See [679]Jehoiachin]
Jeconias
the Greek form of Jeconiah, an altered form of Jehoiachin.
[[680]Jehoiachin]
Jedaiah
+ A Simeonite, forefather of Ziza. (1 Chronicles 4:37)
+ Son of Harumaph; a man who did his part in the rebuilding of
the wall of Jerusalem. (Nehemiah 3:10) (B.C. 446.)
(praise Jehovah).
+ Head of the second course of priests, as they were divided in
the time of David. (1 Chronicles 24:7) (B.C. 1014.) some of
them survived to return to Jerusalem after the Babylonish
captivity, as appears from (Ezra 2:36; Nehemiah 7:39)
+ A priest in the time of Jeshua the high priest. (Zechariah
6:10,14) (B.C. 536.)
Jediael
(known of God).
+ A chief patriarch of the tribe of Benjamin. (1 Chronicles
7:6,11) It is usually assumed that Jediael is the same as
Ashbel, (Genesis 46:21; Numbers 26:38; 1 Chronicles 8:1) but
this is not certain.
+ Second son of Meshelemiah, a Levite. (1 Chronicles 26:1,2)
+ Son of Shimri; one of the heroes of David's guard. (1
Chronicles 11:45) (B.C. 1046.)
+ One of the chiefs of the thousands of Manasseh who joined
David on his march to Ziklag. (1 Chronicles 12:20) comp. 1Sam
30:9,10 (B.C. 1053.)
Jedidah
(one beloved), queen of Amon and mother of the good king
Josiah. (2 Kings 22:1) (B.C. 648.)
Jedidiah
(beloved of Jehovah), Jedid-jah (darling of Jehovah), the name
bestowed, through Nathan the prophet, on David's son Solomon.
(2 Samuel 12:25)
Jeduthun
(praising), a Levite of the family of Merari, is probably the
same as Ethan. Comp. (1 Chronicles 15:17,19) with 1Chr
16:41,42; 25:1,3,6; 2Chr 35:15 His office was generally to
preside over the music of the temple service, Jeduthun's name
stands at the head of the 39th, 62d and 77th Psalms, indicating
probably that they were to be sung by his choir. (B.C. 1014.)
Jeezer
(father of help), (Numbers 26:30) the name of a descendant of
Manasseh and founder of the family of the Jeezerites. In
parallel lists the name is given as ABI-EZER.
Jegarsahadutha
(heap of testimony), the Aramaean name given by Laban the
Syrian to the heap of stones which he erected as a memorial of
the compact between Jacob and himself. (Genesis 31:47) Galeed,
a "witness heap," which is given as the Hebrew equivalent, does
not exactly represent Jegar-sahadutha.
Jehaleleel
(who praises God). Four men of the Bene-Jehaleleel are
introduced abruptly into the genealogies of Judah. (1
Chronicles 4:16)
Jehalelel
(who praises God), a Merarite Levite, father of Azariah. (2
Chronicles 29:12)
Jehdeiah
(whom Jehovah makes glad).
+ The representative of the Bene-Shubael, in the time of David.
(1 Chronicles 24:20)
+ A Meronothite who had charge of the she-asses of David. (1
Chronicles 27:30) (B.C. 1046.)
Jehezekel
(whom God makes strong), a priest to whom was given by David
the charge of the twentieth of the twenty-four courses in the
service of the house of Jehovah. (1 Chronicles 24:16) (B.C.
1014.)
Jehiah
(Jehovah lives), "doorkeeper for the ark" at the time of its
establishment in Jerusalem. (1 Chronicles 15:24) (B.C. 1043.)
Jehiel
(treasured of God), a perfectly distinct name from the last.
+ A man described as father of Gibeon; a fore-father of King
Saul. (1 Chronicles 9:35)
+ One of the sons of Hotham the Aroerite; a member of David's
guard. (1 Chronicles 11:44) (B.C. 1046.)
(God lives).
+ One of the Levites appointed by David to assist in the
service of the house of God. (1 Chronicles 15:18,20; 16:5)
+ One of the sons of Jehoshaphat king of Judah, put to death by
his brother Jehoram. (2 Chronicles 21:2,4) (B.C. 887.)
+ One of the rulers of the house of God at the time of the
reforms of Josiah. (2 Chronicles 35:8) (B.C. 623.)
+ A Gershonite Levite, (1 Chronicles 23:8) who had charge of
the treasures. ch. (1 Chronicles 28:8)
+ A son of Hachmoni named in the list of David's officers, (1
Chronicles 27:32) as "with the king's sons," whatever that
may mean.
+ A Levite who took part in the restorations of King Hezekiah.
(2 Chronicles 29:14) (B.C. 726.)
+ Another Levite at the same period. (2 Chronicles 31:13)
+ Father of Obadiah, of the Bene-Joab. (Ezra 8:9) (B.C. before
459.)
+ One of the Bene-Elam, father of Shechaniah. (Ezra 10:2)
+ A member of the same family, who himself had to part with his
wife. (Ezra 10:26)
+ A priest, one of the Bene-Harim, who also had to put away his
foreign wife. (Ezra 10:21) (B.C. 459.)
Jehieli
(a Jehielite), according to the Authorized Version a Gershonite
Levite of the family of Laadan. (1 Chronicles 26:21,22)
Jehizkiah
(Jehovah strengthens), son of Shallum, one of the heads of the
tribe of Ephraim in the time of Ahaz. (2 Chronicles 28:12)
comp. 2Chr 28:8,13,15 (B.C. 738.)
Jehoadah
(whom Jehovah adorns), one of the descendants of Saul. (1
Chronicles 8:36)
Jehoaddan
(Whom Jehovah adorns), queen to King Josiah, and mother of
Amaziah of Judah. (2 Kings 14:2; 2 Chronicles 25:1) (B.C.
862-837.)
Jehoahaz
(whom the Lord sustains).
+ The son and successor of jehu, reigned 17 years, B.C.
856-840, over Israel in Samaria. His inglorious history is
given in (2 Kings 13:1-9) Throughout his reign, ver. (2 Kings
13:22) he was kept in subjection by Hazael king of Damascus.
Jehoahaz maintained the idolatry of Jeroboam; but in the
extremity of his humiliation he besought Jehovah, and Jehovah
gave Israel a deliverer--probably either Jehoash, vs. (2
Kings 13:23) and 2Kin 13:25 Or Jeroboam II., (2 Kings
14:24,25)
+ Jehoahaz, otherwise called Shallum, son of Josiah, whom he
succeeded as king of Judah. He was chosen by the people in
preference to his elder (comp. (2 Kings 23:31) and 2Kin
23:36) brother, B.C. 610, and he reigned three months in
Jerusalem. Pharaoh-necho sent to Jerusalem to depose him and
to fetch him to Riblah. There he was cast into chains, and
from thence he was taken into Egypt, where he died.
+ The name given, (2 Chronicles 21:17) to Ahaziah, the youngest
son of Jehoram king of Judah.
Jehoash
(given by the Lord), the uncontracted form of Joash.
+ The eighth king of Judah; son of Ahaziah. (2 Kings 11:21;
12:1,2,4,6,7,18; 14:13) [[681]Joash, 1]
+ The twelfth king of Israel; son of Jehoahaz. (2 Kings
13:10,25; 14:8,9,11,13,15,16,17) [[682]Joash, 2]
Jehohanan
(whom Jehovah gave), a name of which John is the contraction.
+ A Korhite Levite, one of the doorkeepers to the tabernacle.
(1 Chronicles 26:3) comp. 1Chr 25:1 (B.C. 1014.)
+ One of the principal men of Judah under King Jehoshaphat. (2
Chronicles 17:15) comp. 2Chr 17:13 and 2Chr 17:19 (B.C. 910.)
+ Father of Ishmael, one of the "captains of hundreds" whom
Jehoiada the priest took into his confidence about the
restoration of the line of Judah. (2 Chronicles 23:1) (B.C.
910.)
+ One of the Bene-Bebai who was forced to put away his foreign
wife. (Ezra 10:28) (B.C. 459.)
+ A priest, (Nehemiah 12:13) during the high priesthood of
Joiakim. ver. (Nehemiah 12:12) (B.C. 406.)
+ A priest who took part in the dedication of the wall of
Jerusalem. (Nehemiah 12:42) (B.C. 446.)
Jehoiachin
(whom Jehovah has appointed), son of Jehoiakim, and for three
months and ten days king of Judah. (B.C. 597.) At his accession
Jerusalem was quite defenseless, and unable to offer any
resistance to the army which Nebuchadnezzar sent to besiege it.
(2 Kings 24:10,11) In a very short time Jehoiachin surrendered
at discretion; and he, and the queen-mother, and all his
servants, captains and officers, came out and gave themselves
up to Nebuchadnezzar, who carried them, with the harem and the
eunuchs, to Babylon. (Jeremiah 29:2; Ezekiel 17:12; 19:9) There
he remained a prisoner, actually in prison and wearing prison
garments, for thirty-six years, viz., till the death of
Nebuchadnezzar, when Evilmerodach, succeeding to the throne of
Babylon, brought him out of prison, and made him sit at this
own table. The time of his death is uncertain.
Jehoiada
(Jehovah knows).
+ Father of Benaiah, David's well-known warrior. (2 Samuel
8:18) 1Kin 1 and 2 passim ; (1 Chronicles 18:17) etc. (B.C.
before 1046.)
+ Leader of the Aaronites, i.e. the priests; who joined David
at Hebron. (1 Chronicles 12:27) (B.C. 1053-46.)
+ According to (1 Chronicles 27:34) son of Benaiah; but in all
probability Benaiah the sons of Jehoiada is meant. Probably
an error in copying. (1 Chronicles 18:17; 2 Samuel 8:18)
+ High priest at the time of Athaliah's usurpation of the
throne of Judah, B.C. 884-878, and during the greater portion
of the forty-years reign of Joash. He married Jehosheba; and
when Athaliah slew all the seed royal to Judah after Ahaziah
had been put to death by Jehu, he and his wife stole Joash
from among the king's sons and hid him for six years in the
temple, and eventually replaced him on the throne of his
ancestors. [[683]Athaliah] The destruction of Baal-worship
and the restoration of the temple were among the great works
effected by Jehoiada. He died B.C. 834.
+ Second priest, or sagan, to Seraiah the high priest.
(Jeremiah 29:25-29; 2 Kings 25:18)
+ Son of Paseach, who assisted to repair the old gate of
Jerusalem. (Nehemiah 3:6)
Jehoiakim
(whom Jehovah sets up), called Eliakim, son of Josiah and king
of Judah. After deposing Jehoahaz, Pharaoh-necho set Eliakim,
his elder brother, upon the throne, and changed his name to
Jehoiakim, B.C. 608-597. For four years Jehoiakim was subject
toi Egypt, when Nebuchadnezzar, after a short siege, entered
Jerusalem, took the king prisoner, bound him in fetters to
carry him to Babylon, and took also some of the precious
vessels of the temple and carried them to the land of Shinar.
Jehoiakim became tributary to Nebuchadnezzar after his invasion
of Judah, and continued so for three years, but at the end of
that time broke his oath of allegiance and rebelled against
him. (2 Kings 24:1) Nebuchadnezzar sent against him numerous
bands of Chaldeans, with Syrians, Moabites and Ammonites, (2
Kings 24:7) and who cruelly harassed the whole country. Either
in an engagement with some of these forces or else by the hand
of his own oppressed subjects Jehoiakim came to a violent end
in the eleventh year of his reign. His body was cast out
ignominiously on the ground, and then was dragged away and
buried "with the burial of an ass," without pomp or
lamentation, "beyond the gates of Jerusalem." (Jeremiah
22:18,19; 36:30) All the accounts we have of Jehoiakim concur
in ascribing to him a vicious and irreligious character. (2
Kings 23:37; 24:9; 2 Chronicles 36:5) The reign of Jehoiakim
extends from B.C. 609 to B.C. 598, or, as some reckon, 599.
Jehoiarib
(whom Jehovah defends), head of the first of the twenty-four
courses of priests. (1 Chronicles 24:7)
Jehonadab
(whom Jehovah impels) and Jon'adab, the son of Rechab, founder
of the Rechabites, an Arab chief. When Jehu was advancing,
after the slaughter of Betheked, on the city of Samaria, he was
suddenly met by Jehonadab, who joined with him in "slaying all
that remained unto Ahab." (2 Kings 10:15-17)
Jehonathan
(whom Jehovah gave).
+ Son of Uzziah; superintendent of certain of King David's
storehouses. (1 Chronicles 27:25) (B.C. 1014).
+ One of the Levites who were sent by Jehoshaphat through the
cities of Judah, with a book of the law, to teach the people.
(2 Chronicles 17:8) (B.C. 910.)
+ A priest, (Nehemiah 12:18) the representative of the family
of Shemaiah, ver. 6, when Joiakim was high priest. (B.C.
after 536.)
Jehoram
(whom Jehovah has exalted).
+ Son of Ahab king of Israel, who succeeded his brother Ahaziah
B.C. 896, and died B.C. 884. The alliance between the
kingdoms of Israel and Judah, commenced by his father and
Jehoshaphat, was very close throughout his reign. We first
find him associated with Jehoshaphat and the king of Edom in
a war against the Moabites. The three armies were in the
utmost danger of perishing for want of water. The piety of
Jehoshaphat suggested an inquiry of Jehovah, thorough Elisha.
After reproving Jehoram, Elisha, for Jehoshaphat's sake,
inquired of Jehovah, and received the promise of an abundant
supply of water, and of a great victory over the Moabites; a
promise which was immediately fulfilled. The allies pursued
them with great slaughter into their own land, which they
utterly ravaged and destroyed most of its cities. Kirharaseth
alone remained, the there the king of Moab made his last
stand. An attempt to break through the besieging army having
failed, he resorted to the desperate expedient of offering up
his eldest son, as a burnt offering, upon the wall of the
city, in the sight of the enemy. Upon this the Israelites
retired and returned to their own land. (2 Kings 3:1) ... A
little later, when war broke out between Syria and Israel, we
find Elisha befriending Jehoram; but when the terrible famine
in Samaria arose, the king immediately attributed the evil to
Elisha, and determined to take away his life. The
providential interposition by which both Elisha's life was
saved the city delivered is narrated (2 Kings 7:1) ... and
Jehoram appears to have returned to friendly feeling toward
Elisha. (2 Kings 8:4) It was soon after these vents that the
revolution in Syria predicted by Elisha took place, giving
Jehoram a good opportunity of recovering Ramoth-gilead from
the Syrians. he accordingly made an alliance with his nephew
Ahaziah, who had just succeeded Joram on the throne of Judah,
and the two kings proceeded to occupy Ramoth-gilead by force.
The expedition was an unfortunate one. Jehoram was wounded in
battle, and obliged to return to Jezreel to be healed of his
wounds. (2 Kings 8:29; 9:14,15) jehu and the army under his
command revolted from their allegiance to Jehoram, (2 Kings
9:1) ... and hastily marching to Jezreel, surprised Jehoram,
wounded and defenseless as he was. Jehoram, going out to meet
him, fell pierced by an arrow from Jehu's bow on the very
plot of ground which Ahab had wrested from Naboth the
Jezreelite; thus fulfilling to the letter the prophecy of
Elijah. (1 Kings 21:29) With the life of Jehoram ended the
dynasty of Omri.
+ Eldest son of Jehoshaphat, succeeded his father on the throne
of Judah at the age of 32, and reigned eight years, from B.C.
893-2 to 885-4. As soon as he was fixed on the throne, he put
his six brothers to death, with many of the chief nobles of
the land. He then, probably at the instance of his wife
Athaliah the daughter of Ahab, proceeded to establish the
worship of Baal. A prophetic writing from the aged prophet
Elijah, (2 Chronicles 21:12) failed to produce any good
effect upon him. The remainder of his reign was a series of
calamities. First the Edomites, who had been tributary to
Jehoshaphat, revolted from his dominion and established their
permanent independence. Next Libnah, (2 Kings 19:8) rebelled
against him. Then followed invasion by armed bands of
Philistines and of Arabians, who stormed the king's palace,
put his wives and all his children, except his youngest son
Ahaziah, to death, (2 Chronicles 22:1) or carried them into
captivity, and plundered all his treasures. he died of a
terrible disease. (2 Chronicles 21:19,20)
Jehoshabeath
(whose oath is Jehovah). (2 Chronicles 22:11) [See
[684]Jehosheba]
Jehoshaphat
(whom Jehovah judges.)
+ King of Judah, son of Asa, succeeded to the throne B.C. 914,
when he was 35 years old, and reigned 25 years. His history
is to be found among the events recorded in (1 Kings 15:24; 2
Kings 8:16) or in a continuous narrative in (2 Chronicles
17:1; 2 Chronicles 21:3) He was contemporary with Ahab,
Ahaziah and Jehoram. He was one of the best, most pious and
prosperous kings of Judah, the greatest since Solomon. At
first he strengthened himself against Israel; but soon
afterward the two Hebrew kings formed an alliance. In his own
kingdom Jehoshaphat ever showed himself a zealous follower of
the commandments of God: he tried to put down the high places
and groves in which the people of Judah burnt incense, and
sent the wisest Levites through the cities and towns to
instruct the people in true morality and religion. Riches and
honors increased around him. He received tribute from the
Philistines and Arabians, and kept up a large standing army
in Jerusalem. It was probably about the 16th year of his
reign, B.C. 898, when he became Ahab's ally in the great
battle of Ramoth-gilead, for which he was severely reproved
by Jehu. (2 Chronicles 19:2) He built at Ezion-geber, with
the help of Ahaziah, a navy designed to go to Tarshish; but
it was wrecked at Ezion-geber. Before the close of his reign
he was engaged in two additional wars. He was miraculously
delivered from a threatened attack of the people of Ammon,
Moab and Seir. After this, perhaps, must be dated the war
which Jehoshaphat, in conjunction with Jehoram king of Israel
and the king of Edom, carried on against the rebellious king
of Moab. (2 Kings 3:1) ... In his declining years the
administration of affairs was placed, probably B.C. 891, in
the hands of his son Jehoram.
+ Son of Ahilud, who filled the office of recorder of annalist
in the courts of David, (2 Samuel 8:16) etc., and Solomon. (1
Kings 4:3)
+ One of the priests in David's time. (1 Chronicles 15:24)
+ Son of Paruah; one of the twelve purveyors of King Solomon.
(1 Kings 4:17)
+ Son of Nimshi and father of King Jehu. (2 Kings 9:2,14)
Jehoshaphat, Valley Of
(valley of the judgment of Jehovah), a valley mentioned by Joel
only, as the spot in which, after the return of Judah and
Jerusalem from captivity, Jehovah would gather all the heathen,
(Joel 3:2) and would there sit to judge them for their misdeeds
to Israel. ch. (Joel 3:12) The scene of "Jehovah's judgment" as
been localized, and the name has come down to us attached to
that deep ravine which separates Jerusalem from the Mount of
Olives, through which at one time the Kedron forced its stream.
At what period the name "valley of Jehoshaphat" was first
applied to this spot is unknown. It is not mentioned in the
Bible or Josephus, but is first encountered in the middle of
the fourth century. Both Moslems and Jews believe that the last
judgment is to take place there. The steep sides of the ravine,
wherever a level strip affords the opportunity, are crowded--in
places almost paved-- by the sepulchres of the Moslems, or the
simpler slabs of the Jewish tombs, alike awaiting the assembly
of the last judgment. The name is generally confined by
travellers to the upper part of the glen. (Others suppose that
the name is only an imaginary one, "the valley of the judgment
of Jehovah" referring to some great victories of God's people
in which judgment was executed upon the heathen; or perhaps, as
Keil, etc., to the end of the world.--ED.)
Jehosheba
(Jehovah's oath), daughter of Joram king of Israel, and wife of
jehoiada the high priest. (2 Kings 11:2) Her name in the
Chronicles is given [685]Jehoshabeath. (B.C. 882.) As she is
called, (2 Kings 11:2) "the daughter of Joram, sister of
Ahaziah," it has been conjectured that she was the daughter,
not of Athaliah, but of Joram by another wife. She is the only
recorded instance of the marriage of a princess of the royal
house with a high priest.
Jehoshua
(whose help is Jehovah; Help of Jehovah or savoiur). In this
form is given the name of Joshua in (Numbers 13:16) Once more
only the name appears,--as Jehosh'uah.
Jehoshuah
in the genealogy of Ephraim. (1 Chronicles 7:27)
Jehovah
(I am; the eternal living one). The Scripture appellation of
the supreme Being, usually interpreted as signifying
self-derived and permanent existence. The Jews scrupulously
avoided every mention of this name of God, substituting in its
stead one or other of the words with whose proper vowel-points
it may happen to be written. This custom, which had its origin
in reverence, was founded upon an erroneous rendering of
(Leviticus 24:16) from which it was inferred that the mere
utterance of the name constituted a capital offence. According
to Jewish tradition, it was pronounced but once a year, by the
high priest on the day of atonement when he entered the holy of
holies; but on this point there is some doubt. When Moses
received his commission to be the deliverer of Israel, the
Almighty, who appeared in the burning bush, communicated to him
the name which he should give as the credentials of his
mission: "And God said unto Moses, "I AM THAT I AM (ehyea asher
ehyeh); and he said, Thus shalt thou say unto the children of
Israel, I AM hath sent me unto you." That this passage is
intended to indicate the etymology of Jehovah, as understood by
the Hebrews, no one has ventured to doubt. While Elohim
exhibits God displayed in his power as the creator and governor
of the physical universe, the name Jehovah designates his
nature as he stands in relation to man, as the only almighty,
true, personal, holy Being, a spirit and "the father of
spirits," (Numbers 16:22) comp. John 4:24 Who revealed himself
to his people, made a covenant with them, and became their
lawgiver, and to whom all honor and worship are due.
Jehovahjireh
(Jehovah will see or provide), the name given by Abraham to the
place on which he had been commanded to offer Isaac, to
commemorate the interposition of the angel of Jehovah, who
appeared to prevent the sacrifice, (Genesis 22:14) and provided
another victim.
Jehovahnissi
(Jehovah my banner), the name given by Moses to the altar which
he built in commemoration of the discomfiture of the
Amalekites. (Exodus 17:15)
Jehovahshalom
(Jehovah (is) peace), or, with an ellipsis, "Jehovah the God of
peace." The altar erected by Gideon in Orphrah was so called in
memory of the salutation addressed to him by the angel of
Jehovah, "Peace be unto thee." (Judges 6:24)
Jehozabad
(whom Jehovah gave).
+ A Korhite Levite, second son of Obed-edom, and one of the
porters of the south gate of the temple and of the storehouse
there in the time of David. (1 Chronicles 26:4,15) compared
with Nehe 12:25 (B.C. 1014.)
+ A Benjamite, captain of 180,000 armed men, in the days of
King Jehoshaphat. (2 Chronicles 17:18) (B.C. 910.)
+ Son of Shomer or Shimrith, a Moabitish woman, who with
another conspired against King Joash and slew him in his bed.
(2 Kings 2:21; 2 Chronicles 24:26) (B.C. 837.)
Jehozadak
(Jehovah justifies), usually called Jozadak or Josedech. He was
the son of the high priest Seraiah. (1 Chronicles 6:14,15) When
his father was slain at Riblah by order of Nebuchadnezzar, (2
Kings 25:18,21) Jehozadak was led away captive to Babylon. (1
Chronicles 6:15) (B.C. 588.) He himself never attained the high
priesthood, but he was the father of Jeshua the high priest,
and of all his successors till the pontificate of Alcimus.
(Ezra 3:2; Nehemiah 12:26), etc.
Jehu
(the living).
+ The founder of the fifth dynasty of the kingdom of Israel,
son of Jehoshaphat. (2 Kings 9:2) He reigned over Israel 28
years, B.C. 884-856. His first appearance in history is when
he heard the warning of Elijah against the murderer of
Naboth. (2 Kings 9:25) In the reigns of Ahaziah and Jehoram,
Jehu rose to importance. He was, under the last-named king,
captain of the host in the siege of Ramoth-gilead. During
this siege he was anointed by Elisha's servant, and told that
he was appointed to be king of Israel and destroyer of the
house of Ahab. (2 Kings 9:12) The army at once ordained him
king, and he set off full speed for Jezreel. Jehoram, who was
lying ill in Jezreel, came out to meet him, as it happened on
the fatal field of Naboth. (2 Kings 9:21-24) Jehu seized his
opportunity, and shot him through the heart. (2 Kings 9:24)
Jehu himself advanced to the gates of Jezreel and fulfilled
the divine warning on Jezebel as already on Jehoram. He then
entered on a work of extermination hitherto unparalleled in
the history of the Jewish monarchy. All the descendants of
Ahab that remained in Jezreel, together with the officers of
the court and the hierarchy of Eastward, were swept away. His
next step was to secure Samaria. For the pretended purpose of
inaugurating anew the worship of Baal, he called all the
Bailouts together at Samaria. The vast temple raised by Ahab,
(1 Kings 16:32) was crowded from end to end. The chief
sacrifice was offered, as if in the excess of his zeal, by
Jehu himself. As soon as it was ascertained that all, and
none but, the idolaters were there, the signal was given to
eighty trusted guards, and sweeping massacre removed at one
blow the whole heathen population of the kingdom of Israel.
This is the last public act recorded of Jehu. The remaining
twenty-seven years of his long reign are passed over in a few
words, in which two points only are material:--He did not
destroy the calf-worship of Jeroboam:-- The transjordanic
tribes suffered much from the ravages of Hazael. (2 Kings
10:29-33) He was buried in state in Samaria, and was
succeeded by his son Jehoahaz. (2 Kings 10:35) His name is
the first of the Israelite kings which appears in the
Assyrian monuments.
+ Jehu son of Hanani; a prophet of Judah, but whose
ministrations were chiefly directed to Israel. His father was
probably the seer who attacked Asa. (2 Chronicles 16:7) He
must have begun his career as a prophet when very young. He
first denounced Baasha, (1 Kings 16:1,7) and then, after an
interval of thirty years, reappeared to denounce Jehoshaphat
for his alliance with Ahab. (2 Chronicles 19:2,3) He survived
Jehoshaphat and wrote his life. ch. (2 Chronicles 20:34)
+ A man of Judah of the house of Hezron. (1 Chronicles 2:38)
+ A Simeonite, son of Josibiah. (1 Chronicles 4:35)
+ Jehu the Antothite was one of the chief of the heroes of
Benjamin who joined David at Ziklag. (1 Chronicles 12:3)
Jehubbah
(protected), a man of Asher, son of Shamer or Shomer, of the
house of Beriah. (1 Chronicles 7:34) (B.C. perhaps about 1450.)
Jehucal
(able), son of Shelemiah; one of two persons sent by King
Zedekiah to Jeremiah to entreat his prayers and advice.
(Jeremiah 37:3) (B.C. 589.)
Jehud
(praised), one of the towns of the tribe of Dan, (Joshua 19:45)
named between Baalath and Bene-berak.
Jehudi
(a Jew), son of Nethaniah, a man employed by the princes of
Jehoiakim's court to fetch Baruch to read Jeremiah's
denunciation, (Jeremiah 36:14) and then by the king to fetch
the volume itself and read it to him. vs. (Jeremiah 36:21,23)
(B.C. 605.)
Jehudijah
(the Jewess). There is really no such name in the Hebrew Bible
as that which our Authorized Version exhibits at (1 Chronicles
4:18) If it is a proper name at all, it is Ha-jehudijah, like
Hammelech, Hak-koz, etc.; and it seems to be rather an
appellative, "the Jewess."
Jehush
(to whom God hastens), son of eshek, a remote descendant of
Saul. (1 Chronicles 8:39)
Jeiel
(treasured of God).
+ A Reubenite of the house of Joel. (1 Chronicles 5:7)
+ A Merarite Levite, one of the gate-keepers to the sacred
tent. (1 Chronicles 15:18) His duty was also to play the
harp, ver. (1 Chronicles 15:21) or the psaltery and harp, (1
Chronicles 16:5) in the service before the ark. (B.C. 1043.)
+ A Gershonite Levite, one of the Bene-Asaph, forefather of
Jahaziel in the time of King Jehoshaphat. (2 Chronicles
20:14) (B.C. 910.)
+ The scribe who kept the account of the numbers of King
Uzziah's irregular predatory warriors. (2 Chronicles 26:11)
(B.C. 803.)
+ A Gershonite Levite, one of the Bene-Elizaphan. (2 Chronicles
29:13)
+ One of the chiefs of the Levites in the time of Josiah. (2
Chronicles 35:9) (B.C. 623.)
+ One of the Bene-Adonikam who formed part of the caravan of
Ezra from Babylon to Jerusalem. (Ezra 8:13) (B.C. 459.)
+ A layman of the Bene-Nebo, who had taken a foreign wife and
had to relinquish her. (Ezra 10:43) (B.C. 459.)
Jekabzeel
(what God gathers), a fuller form of the name of [686]Kabzeel,
the most remote city of Judah on the southern frontier.
(Nehemiah 11:25)
Jekamiah
(whom Jehovah gathers), son of Shallum, in the line of Ahlai.
(1 Chronicles 2:41) (B.C. about 588.)
Jekuthiel
a man recorded in the genealogies of Judah. (1 Chronicles 4:18)
Jemima
(dove), the eldest of the three daughters born to Job after the
restoration of his prosperity. (Job 42:14)
Jemuel
(day of God), the eldest son of Simeon. (Genesis 46:10; Exodus
6:15) (B.C. 1706.)
Jephthae
(whom God sets free), (Hebrews 11:32) the Greek form of the
name [687]Jephthah.
Jephthah
(whom God sets free), A judge about B.C. 1143-1137. His history
is contained in (Judges 11:1; Judges 12:8) He was a Gileadite,
the son of Gilead and a concubine. Driven by the legitimate
sons from his father's inheritance, he went to Tob and became
the head of a company of freebooters in a debatable land
probably belonging to Ammon. (2 Samuel 10:6) (This land was
east of Jordan and southeast of Gilead, and bordered on the
desert of Arabia.--ED.) His fame as a bold and successful
captain was carried back to his native Gilead; and when the
time was ripe for throwing off the yoke of Ammon, Jephthah
consented to become the captain of the Gileadite bands, on the
condition, solemnly ratified before the Lord in Mizpeh, that
int he event of his success against Ammon he should still
remain as their acknowledged head. Vowing his vow unto God,
(Judges 11:31) that he would offer up as a burn offering
whatsoever should come out to meet him if successful, he went
forth to battle. The Ammonites were routed with great
slaughter; but as the conqueror returned to Mizpeh there came
out to meet him his daughter, his only child, with timbrels and
dancing. The father is heart-stricken; but the maiden asks only
for a respite of two months in which to prepare for death. When
that time was ended she returned to her father, who "did with
her according to his vow." The tribe of Ephraim challenged
Jephthah's right to go to war as he had done, without their
concurrence, against Ammon. He first defeated them, then
intercepted the fugitives at the fords of Jordan, and there put
forty-two thousand men to the sword. He judged Israel six
years, and died. It is generally conjectured that his
jurisdiction was limited to the transjordanic region. That the
daughter of Jephthah was really offered up to God in sacrifice
is a conclusion which it seems impossible to avoid. (But there
is no word of approval, as if such a sacrifice was acceptable
to God. Josephus well says that "the sacrifice was neither
sanctioned by the Mosaic ritual nor acceptable to God." The vow
and the fulfillment were the mistaken conceptions of a rude
chieftain, not acts pleasing to God.--ED.)
Jephunneh
(for whom a way is prepared).
+ Father of Caleb the spy, appears to have belonged to an
Edomitish tribe called Kenezites, from Kenaz their founder.
See (Numbers 13:6) etc.; Numb 32:12 etc.; Josh 14:14 etc.;
1Chr 4:15 (B.C. 1530.)
+ A descendant of Asher, eldest of the three sons of Jether. (1
Chronicles 7:38) (B.C. 1017.)
Jerah
(the moon), the fourth in order of the sons of Joktan, (Genesis
10:26; 1 Chronicles 1:20) and the progenitor of a tribe of
southern Arabia.
Jerahmeel
(mercy of God).
+ First-born son of hezron, the son of Pharez, the son of
Judah, (1 Chronicles 2:9,25-27,33,42) and founder of the
family of Jerahmeelites. (1 Samuel 27:10) (B.C. before 1491.)
+ A Merarite Levite, the representative of the family of Kish,
the son of Mahli. (1 Chronicles 24:29) comp. 1Chr 23:21 (B.C.
1014.)
+ Son of Hammelech, who was employed by Jehoiakim to make
Jeremiah and baruch prisoners, after the had burnt the roll
of Jeremiah's prophecy. (Jeremiah 36:26) (B.C. 505.)
Jerahmeelites
(descendants of Jerahmeel), The, the tribe descended from the
first of the foregoing persons. (1 Samuel 27:10) They dwelt in
the south of Judah.
Jered
(descent).
+ Son of Mahalaleel and father of Enoch. (1 Chronicles 1:2)
+ One of the descendants of Judah signalized as the
"father"--i.e. the founder-- "of Gedor." (1 Chronicles 4:18)
Jeremai
(dwelling in heights), a layman, one of the Bene-Hashum, who
was compelled by Ezra to put away his foreign wife. (Ezra
10:33) (B.C. 459.)
Jeremiah
Seven other persons bearing the same name as the prophet are
mentioned in the Old Testament:--
+ Jeremiah of Libnah, father of Hamutal wife of Josiah. (2
Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors--two of
the tribe of Gad-- in David's army. (1 Chronicles 12:4,10,13)
(B.C. 1061-53.)
+ One of the "mighty men of valor" of the transjordanic
half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.)
+ A priest of high rank, head of the second or third of the
twenty-one courses which are apparently enumerated in
(Nehemiah 10:2-8; 12:1,12) (B.C. 446-410).
+ The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C.
before 606.)
(whom Jehovah has appointed) was "the son of Hilkiah of the
priests that were in Anathoth." (Jeremiah 1:1)
+ History.--He was called very young (B.C. 626) to the
prophetic office, and prophesied forty-two years; but we have
hardly any mention of him during the eighteen years between
his call and Josiah's death, or during the short reign of
Jehoahaz. During the reigns of Jehoiakim and Jehoiachin, B.C.
607-598, he opposed the Egyptian party, then dominant in
Jerusalem, and maintained that they only way of safety lay in
accepting the supremacy of the Chaldeans. He was accordingly
accused of treachery, and men claiming to be prophets had the
"word of Jehovah" to set against his. (Jeremiah 14:13; 23:7)
As the danger from the Chaldeans became more threatening, the
persecution against Jeremiah grew hotter. ch. 18. The people
sought his life; then follows the scene in (Jeremiah
19:10-13) he was set, however, "as a fenced brazen wall," ch.
(Jeremiah 15:20) and went on with his work, reproving king
and nobles and people. The danger which Jeremiah had so long
foretold at last came near. First Jehoiakim, and afterwards
his successor Jehoiachin, were carried into exile, 2Kin 24;
but Zedekiah, B.C. 597-586, who was appointed by
Nebuchadnezzar, was more friendly to the prophet, though
powerless to help him. The approach of an Egyptian army, and
the consequent departure of the Chaldeans, made the position
of Jeremiah full of danger, and he sought to effect his
escape from the city; but he was seized and finally thrown
into a prison-pit to die, but was rescued. On the return of
the Chaldean army he showed his faith in God's promises, and
sought to encourage the people by purchasing the field at
Anathoth which his kinsman Hanameel wished to get rid of.
(Jeremiah 32:6-9) At last the blow came. The city was taken,
the temple burnt. The king and his princes shared the fate of
Jehoiachin. The prophet gave utterance to his sorrow in the
Lamentations. After the capture of Jerusalem, B.C. 586, by
the Chaldeans, we find Jeremiah receiving better treatment;
but after the death of Gedaliah, the people, disregarding his
warnings, took refuge in Egypt, carrying the prophet with
them. In captivity his words were sharper and stronger than
ever. He did not shrink, even there, from speaking of the
Chaldean king once more as "the servant of Jehovah."
(Jeremiah 43:10) After this all is uncertain, but he probably
died in Egypt.
+ Character.--Canon Cook says of Jeremiah, "His character is
most interesting. We find him sensitive to a most painful
degree, timid, shy, hopeless, desponding, constantly
complaining and dissatisfied with the course of events, but
never flinching from duty...Timid in resolve, he was
unflinching in execution; as fearless when he had to face the
whole world as he was dispirited and prone to murmuring when
alone with God. Judged by his own estimate of himself, he was
feeble, and his mission a failure; really, in the hour of
action and when duty called him, he was in very truth 'a
defenced city, and an iron pillar, and brazen walls against
the whole land.' ch. (Jeremiah 1:18) he was a noble example
of the triumph of the moral over the physical nature." (It is
not strange that he was desponding when we consider his
circumstances. He saw the nation going straight to
irremediable ruin, and turning a deaf ear to all warnings. "A
reign of terror had commenced (in the preceding reign),
during which not only the prophets but all who were
distinguished for religion and virtue were cruelly murdered."
"The nation tried to extirpate the religion of Jehovah;"
"Idolatry was openly established," "and such was the
universal dishonesty that no man trusted another, and society
was utterly disorganized." How could one who saw the nation
about to reap the awful harvest they had been sowing, and yet
had a vision of what they might have been and might yet be,
help indulging in "Lamentations"?--ED.)
Jeremiah, Book Of
"There can be little doubt that the book of Jeremiah grew out
of the roll which Baruch wrote down at the prophet's mouth in
the fourth year of Jehoiakim. ch. (Jeremiah 36:2) Apparently
the prophets kept written records of their predictions, and
collected into larger volumes such of them as were intended for
permanent use."--Canon Cook. In the present order we have two
great divisions:-- I. Chs. 1-45. Prophecies delivered at
various times, directed mainly to Judah, or connected with
Jeremiah's personal history. II. Chs. 46-51. Prophecies
connected with other nations. Looking more closely into each of
these divisions, we have the following sections:
+ Chs. 1-21, including prophecies from the thirteenth year of
Josiah to the fourth of Jehoiakim; ch. 21; belongs to the
later period.
+ Chs. 22-25. Shorter prophecies, delivered at different times,
against the kings of Judah and the false prophets. Ch.
(Jeremiah 25:13,14) evidently marks the conclusion of a
series of prophecies; and that which follows, ch. (Jeremiah
25:15-38) the germ of the fuller predictions in chs. 46-49,
has been placed here as a kind of completion to the prophecy
of the seventy years and the subsequent fall of Babylon.
+ Chs. 26-28. The two great prophecies of the fall of
Jerusalem, and the history connected with them.
+ Chs. 29-31. The message of comfort for the exiles in Babylon.
+ Chs. 32-44. The history of the last two years before the
capture of Jerusalem, and of Jeremiah's work int hem and in
the period that followed.
+ Chs. 46-51. The prophecies against foreign nations, ending
with the great prediction against Babylon.
+ The supplementary narrative of ch. 52.
Jeremias
the Greek form of the name of Jeremiah the prophet. (Matthew
16:14)
Jeremoth
(heights).
+ A Benjamite chief, a son of the house of Beriah of Elpaal. (1
Chronicles 8:14) comp. 1Chr 8:12-18 (B.C. about 588.)
+ A merarite levite, son of Mushi. (1 Chronicles 23:23)
+ Son of Heman; head of the thirteenth course of musicians in
the divine service. (1 Chronicles 25:22) (B.C. 1014.)
+ One of the sons of Elam, and,
+ One of the sons of Zattu, who had taken strange wives. (Ezra
10:26,27) (B.C. 459.)
+ The name which appears in the same list as "and RAMOTH," ver.
29.
Jeremy
the prophet Jeremiah. (Matthew 2:17; 27:9)
Jeriah
a Kohathite Levite, chief of the great house of Hebron when
David organized the service. (1 Chronicles 23:19; 24:23) B.C.
1014. The same man is mentioned again as [688]Jerijah. (1
Chronicles 26:31)
Jeribai
(whom Jehovah defends), one of the Bene-Elnaan, named among the
heroes of David's guard. (1 Chronicles 11:46)
Jericho
(place of fragrance), a city of high antiquity, situated in a
plain traversed by the Jordan, and exactly over against where
that river was crossed by the Israelites under Joshua. (Joshua
3:16) It was five miles west of the Jordan and seven miles
northwest of the Dead Sea. It had a king. Its walls were so
considerable that houses were built upon them. ch. (Joshua
2:15) The spoil that was found in it betokened its affluence.
Jericho is first mentioned as the city to which the two spies
were sent by Joshua from Shittim. (Joshua 2:1-21) It was
bestowed by him upon the tribe of Benjamin, ch. (Joshua 18:21)
and from this time a long interval elapses before Jericho
appears again upon the scene. Its second foundation under Hiel
the Bethelite is recorded in (1 Kings 16:34) Once rebuilt,
Jericho rose again slowly into consequence. In its immediate
vicinity the sons of the prophets sought retirement from the
world; Elisha "healed the spring of the waters;" and over
against it, beyond Jordan, Elijah "went up by a whirlwind into
heaven." (2 Kings 2:1-22) In its plains Zedekiah fell into the
hands of the Chaldeans. (2 Kings 25:5; Jeremiah 39:5) In the
return under Zerubbabel the "children of Jericho," 345 in
number, are comprised. (Ezra 2:34; Nehemiah 7:36) Under Herod
the Great it again became an important place. He fortified it
and built a number of new palaces, which he named after his
friends. If he did not make Jericho his habitual residence, he
at last retired thither to die, and it was in the amphitheater
of Jericho that the news of his death was announced to the
assembled soldiers and people by Salome. Soon afterward the
palace was burnt and the town plundered by one Simon, slave to
Herod; but Archelaus rebuilt the former sumptuously, and
founded a new town on the plain, that bore his own name; and,
most important of all, diverted water from a village called
Neaera to irrigate the plain which he had planted with palms.
Thus Jericho was once more "a city of palms" when our Lord
visited it. Here he restored sight to the blind. (Matthew
20:30; Mark 10:46; Luke 18:35) Here the descendant of Rahab did
not disdain the hospitality of Zaccaeus the publican. Finally,
between Jerusalem and Jericho was laid the scene of his story
of the good Samaritan. The city was destroyed by Vespasian. The
site of ancient (the first) Jericho is placed by Dr. Robinson
in the immediate neighborhood of the fountain of Elisha; and
that of the second (the city of the New Testament and of
Josephus) at the opening of the Wady Kelt (Cherith), half an
hour from the fountain. (The village identified with jericho
lies a mile and a half from the ancient site, and is called
Riha . It contains probably 200 inhabitants, indolent and
licentious and about 40 houses. Dr. Olin says it is the
"meanest and foulest village of Palestine;" yet the soil of the
plain is of unsurpassed fertility.--ED.)
Jeriel
(people of God), a man of Issachar, one of the six heads of the
house of Tola. (1 Chronicles 7:2)
Jerijah
(people of Jehovah). [See [689]Jeriah]
Jerimoth
(heights).
+ Son or descendant of Bela. (1 Chronicles 7:7) He is perhaps
the same as
+ who joined David at Ziklag. (1 Chronicles 12:5) (B.C. 1055.)
+ A son of Beecher, (1 Chronicles 7:8) and head of a Benjamite
house.
+ Son of Mushi, the son of Merari. (1 Chronicles 24:30)
+ Son of Heman, head of fifteenth ward of musicians. (1
Chronicles 25:4,22) (B.C. 1014.)
+ Son of Zariel, ruler of the tribe of Naphtali in the reign of
David. (1 Chronicles 27:19)
+ Son of King David, whose daughter Mahalath was one of the
wives of Rehoboam, her cousin Abihail being the other. (2
Chronicles 11:18) (B.C. before 1014.)
+ A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C.
726.)
Jerioth
(curtains), one of the elder Caleb's wives. (1 Chronicles 2:18)
Jeroboam
(whose people are many).
+ The first king of the divided kingdom of Israel, B.C.
975-954, was the son of an Ephraimite of the name of Nebat.
He was raised by Solomon to the rank of superintendent over
the taxes and labors exacted from the tribe of Ephraim. (1
Kings 11:28) he made the most of his position, and at last
was perceived by Solomon to be aiming at the monarchy. He was
leaving Jerusalem, when he was met by Ahijah the prophet, who
gave him the assurance that, on condition of obedience to his
laws, God would establish for him a kingdom and dynasty equal
to that of David. (1 Kings 11:29-40) The attempts of Solomon
to cut short Jeroboam's designs occasioned his flight into
Egypt. There he remained until Solomon's death. After a
year's longer stay in Egypt, during which Jeroboam married
Ano, the elder sister of the Egyptian queen Tahpenes, he
returned to Shechem, where took place the conference with
Rehoboam [[690]Rehoboam], and the final revolt which ended in
the elevation of Jeroboam to the throne of the northern
kingdom. Now occurred the fatal error of his policy. Fearing
that the yearly pilgrimages to Jerusalem would undo all the
work which he effected, he took the bold step of rending the
religious unity of the nation, which was as yet unimpaired,
asunder. He caused two golden figures of Mnevis, the sacred
calf, to be made and set up at the two extremities of his
kingdom, one at Dan and the other at Bethel. It was while
dedicating the altar at Bethel that a prophet from Judah
suddenly appeared, who denounced the altar, and foretold its
desecration by Josiah, and violent overthrow. The king,
stretching out his hand to arrest the prophet, felt it
withered and paralyzed, and only at the prophet's prayer saw
it restored, and acknowledged his divine mission. Jeroboam
was at constant war with the house of Judah, but the only act
distinctly recorded is a battle with Abijah, son of Rehoboam,
in which he was defeated. The calamity was severely felt; he
never recovered the blow, and soon after died, in the 22d
year of his reign, (2 Chronicles 13:20) and was buried in his
ancestral sepulchre. (1 Kings 14:20)
+ Jeroboam II., the son of Joash, the fourth of the dynasty of
Jehu. (B.C. 825-784.) The most prosperous of the kings of
Israel. He repelled the Syrian invaders, took their capital
city Damascus, (2 Kings 14:28) and recovered the whole of the
ancient dominion from Hamah to the Dead Sea. ch (2 Kings
14:25) Ammon and Moab were reconquered, and the transjordanic
tribes were restored to their territory, (2 Kings 13:5; 1
Chronicles 5:17-22) but it was merely an outward restoration.
Jeroham
(cherished).
+ Father of Elkanah, the father of Samuel, of the house of
Kohath. (1 Samuel 1:1; 1 Chronicles 6:27,34) (B.C. before
1142.)
+ A Benjamite, the founder of a family of Bene-Jeroham. (1
Chronicles 8:27) Probably the same as
+ Father (or progenitor) of Ibneiah. (1 Chronicles 9:8) comp.
1Chr 9:3 and 1Chr 9:9. (B.C. before 588.)
+ A descendant of Aaron, of the house of Immer, the leader of
the sixteenth course of priests; son of Pashur, and father of
Adaiah. (1 Chronicles 9:12) He appears to be mentioned again
in (Nehemiah 11:12) (B.C. before 586.)
+ Jeroham of Gedor, some of whose sons joined David at Ziglag.
(1 Chronicles 12:7) (B.C. before 1055.)
+ A Danite, whose son or descendant Azareel was head of his
tribe in the time of David. (1 Chronicles 27:22)
+ Father of Azariah, one of the "captains of hundreds" in the
time of Athaliah. (2 Chronicles 23:1) (B.C. before 876.)
Jerubbaal, Or Jerubbaal
(contender with Baal), the surname of Gideon, which he acquired
in consequence of destroying the altar of Baal, when his father
defended him from the vengeance of the Abiezrites. (Judges
6:32)
Jerubbesheth
(contender with the shame), a name of Gideon. (2 Samuel 11:21)
Jeruel
(founded by God), The wilderness of, the place in which
Jehoshaphat was informed by Jahaziel the Levite that he should
encounter the hordes of Ammon, Moab and the Mehunims. (2
Chronicles 20:16) The name has not been met with.
Jerusalem
(the habitation of peace), Jerusalem stands in latitude 31
degrees 46' 35" north and longitude 35 degrees 18' 30" east of
Greenwich. It is 32 miles distant from the sea and 18 from the
Jordan, 20 from Hebron and 36 from Samaria. "In several
respects," says Dean Stanley, "its situation is singular among
the cities of Palestine. Its elevation is remarkable;
occasioned not from its being on the summit of one of the
numerous hills of Judea, like most of the towns and villages,
but because it is on the edge of one of the highest table-lands
of the country. Hebron indeed is higher still by some hundred
feet, and from the south, accordingly (even from Bethlehem),
the approach to Jerusalem is by a slight descent. But from any
other side the ascent is perpetual; and to the traveller
approaching the city from the east or west it must always have
presented the appearance beyond any other capital of the then
known world--we may say beyond any important city that has ever
existed on the earth--of a mountain city; breathing, as
compared with the sultry plains of Jordan, a mountain air;
enthroned, as compared with jericho or Damascus, Gaza or Tyre,
on a mountain fastness."--S. & P. 170,
+ Jerusalem, if not actually in the centre of Palestine, was
yet virtually so. "It was on the ridge, the broadest and most
strongly-marked ridge of the backbone of the complicated
hills which extend through the whole country from the plain
of Esdraelon to the desert." Roads.--There appear to have
been but two main approaches to the city:--
+ From the Jordan valley by Jericho and the Mount of Olives.
This was the route commonly taken from the north and east of
the country.
+ From the great maritime plain of Philistia and Sharon. This
road led by the two Beth-horons up to the high ground at
Gibeon, whence it turned south, and came to Jerusalem by
Ramah and Gibeah, and over the ridge north of the city.
Topography.--To convey an idea of the position of Jerusalem,
we may say, roughly, that the city occupies the southern
termination of the table-land which is cut off from the
country round it on its west, south and east sides by ravines
more than usually deep and precipitous. These ravines leave
the level of the table-land, the one on the west and the
other on the northeast of the city, and fall rapidly until
they form a junction below its southeast corner. The eastern
one--the valley of the Kedron, commonly called the valley of
Jehoshaphat--runs nearly straight from north by south. But
the western one--the valley of Hinnom-- runs south for a
time, and then takes a sudden bend to the east until it meets
the valley of Jehoshaphat, after which the two rush off as
one to the Dead Sea. How sudden is their descent may be
gathered from the fact that the level at the point of
junction -about a mile and a quarter from the starting-point
of each-- is more than 600 feet below that of the upper
plateau from which they began their descent. So steep is the
fall of the ravines, so trench-like their character, and so
close do they keep to the promontory at whose feet they run,
as to leave on the beholder almost the impression of the
ditch at the foot of a fortress rather than of valleys formed
by nature. The promontory thus encircled is itself divided by
a longitudinal ravine running up it from south to north,
called the valley of the Tyropoeon, rising gradually from the
south, like the external ones, till at last it arrives at the
level of the upper plateau, dividing the central mass into
two unequal portions. Of these two, that on the west is the
higher and more massive, on which the city of Jerusalem now
stands, and in fact always stood. The hill on the east is
considerably lower and smaller, so that to a spectator from
the south the city appears to slope sharply toward the east.
Here was the temple, and here stands now the great Mohammedan
sanctuary with its mosques and domes. The name of [691]Mount,
[692]Mount, Mountain [693]Zion has been applied to the
western hill from the time of Constantine to the present day.
The eastern hill, called [694]Mount, [695]Mount, Mountain
[696]Moriah in (2 Chronicles 3:1) was as already remarked,
the site of the temple. It was situated in the southwest
angle of the area, now known as the Haram area, and was, as
we learn from Josephus, an exact square of a stadium, or 600
Greek feet, on each side. (Conder ("Bible Handbook," 1879)
states that by the latest surveys the Haram area is a
quadrangle with unequal sides. The west wall measures 1601
feet, the south 922, the east 1530, the north 1042. It is
thus nearly a mile in circumference, and contains 35
acres.--ED.) Attached to the northwest angle of the temple
was the Antonia, a tower or fortress. North of the side of
the temple is the building now known to Christians as the
Mosque of Omar, but by Moslems called the Dome of the Rock.
The southern continuation of the eastern hill was named
[697]Ophel, which gradually came to a point at the junction
of the valleys Tyropoeon and Jehoshaphat; and the norther
BEZETHA, "the new city," first noticed by Josephus, which was
separated from Moriah by an artificial ditch, and overlooked
the valley of Kedron on the east; this hill was enclosed
within the walls of Herod Agrippa. Lastly, ACRA lay westward
of Moriah and northward of Zion, and formed the "lower city"
in the time of Josephus. Walls.--These are described by
Josephus. The first or old wall was built by David and
Solomon, and enclosed Zion and part of Mount Moriah. (The
second wall enclosed a portion of the city called Acra or
Millo, on the north of the city, from the tower of Mariamne
to the tower of Antonia. It was built as the city enlarged in
size; begun by Uzziah 140 years after the first wall was
finished, continued by Jotham 50 years later, and by Manasseh
100 years later still. It was restored by Nehemiah. Even the
latest explorations have failed to decide exactly what was
its course. (See Conder's Handbook of the Bible, art.
Jerusalem.) The third wall was built by King Herod Agrippa,
and was intended to enclose the suburbs which had grown out
on the northern sides of the city, which before this had been
left exposed. After describing these walls, Josephus adds
that the whole circumference of the city was 33 stadia, or
nearly four English miles, which is as near as may be the
extent indicated by the localities. He then adds that the
number of towers in the old wall was 60, the middle wall 40,
and the new wall 99. Water Supply--(Jerusalem had no natural
water supply, unless we so consider the "Fountain of the
Virgin," which wells up with an intermittent action from
under Ophel. The private citizens had cisterns, which were
supplied by the rain from the roofs; and the city had a water
supply "perhaps the most complete and extensive ever
undertaken by a city," and which would enable it to endure a
long siege. There were three aqueducts, a number of pools and
fountains, and the temple area was honeycombed with great
reservoirs, whose total capacity is estimated at 10,000,000
gallons. Thirty of these reservoirs are described, varying
from 25 to 50 feet in depth; and one, call the great Sea,
would hold 2,000,000 gallons. These reservoirs and the pools
were supplied with water by the rainfall and by the
aqueducts. One of these, constructed by Pilate, has been
traced for 40 miles, though in a straight line the distance
is but 13 miles. It brought water from the spring Elam, on
the south, beyond Bethlehem, into the reservoirs under the
temple enclosure.--ED.) Pools and fountains.--A part of the
system of water supply. Outside the walls on the west side
were the Upper and Lower Pools of [698]Gihon, the latter
close under Zion, the former more to the northwest on the
Jaffa road. At the junction of the valleys of Hinnom and
Jehoshaphat was [699]Enrogel, the "Well of Job," in the midst
of the king's gardens. Within the walls, immediately north of
Zion, was the "Pool of Hezekiah." A large pool existing
beneath the temple (referred to in Ecclus. 1:3) was probably
supplied by some subterranean aqueduct. The "King's Pool" was
probably identical with the "Fountain of the Virgin," at the
southern angle of Moriah. It possesses the peculiarity that
it rises and falls at irregular periods; it is supposed to be
fed form the cistern below the temple. From this a
subterranean channel cut through solid rock leads the water
to the pool of [700]Siloah, The Pool Of or [701]Siloam, which
has also acquired the character of being an intermittent
fountain. The pool of which tradition has assigned the name
of [702]Bethesda is situated on the north side of Moriah; it
is now named Birket Israil . Burial-grounds.--The main
cemetery of the city seems from an early date to have been
where it is still--on the steep slopes of the valley of the
Kedron. The tombs of the kings were in the city of David,
that is, Mount Zion. The royal sepulchres were probably
chambers containing separate recesses for the successive
kings. Gardens.--The king's gardens of David and Solomon seem
to have been in the bottom formed by the confluence of the
Kedron and Himmon. (Nehemiah 3:15) The Mount of Olives, as
its name, and the names of various places upon it seem to
imply, was a fruitful spot. At its foot was situated the
garden of Gethsemane. At the time of the final siege the
space north of the wall of Agrippa was covered with gardens,
groves and plantations of fruit trees, enclosed by hedges and
walls; and to level these was one of Titus' first operations.
We know that the Gennath (i.e. "of gardens") opened on this
side of the city. Gates.--The following is a complete list of
the gates named in the Bible and by Josephus, with the
reference to their occurrence:--
+ Gate of Ephraim. (2 Chronicles 25:23; Nehemiah 8:16; 12:39)
This is probably the same as the--
+ Gate of Benjamin. (Jeremiah 20:2; 37:13; Zechariah 14:10) If
so, it was 400 cubits distant from the--
+ Corner gate. (2 Chronicles 25:23; 26:9; Jeremiah 31:38;
Zechariah 14:10)
+ Gate of Joshua, governor of the city. (2 Kings 23:8)
+ Gate between the two walls. (2 Kings 25:4; Jeremiah 39:4)
+ Horse gate. (Nehemiah 3:28; 2 Chronicles 23:15; Jeremiah
31:40)
+ Ravine gate (i.e. opening on ravine of Hinnom). (2 Chronicles
26:9; Nehemiah 2:13,15; 3:13)
+ Fish gate. (2 Chronicles 33:14; Nehemiah 3:13; Zephaniah
1:10)
+ Dung gate. (Nehemiah 2:13; 3:13)
+ Sheep gate. (Nehemiah 3:1,32; 12:39)
+ East gate. (Nehemiah 3:29)
+ Miphkad. (Nehemiah 3:31)
+ Fountain gate (Siloam?). (Nehemiah 12:37)
+ Water gate. (Nehemiah 12:37)
+ Old Gate. (Nehemiah 12:39)
+ Prison gate. (Nehemiah 12:39)
+ Gate Harsith (perhaps the Sun; Authorized Version East gate).
(Jeremiah 19:2)
+ First gate. (Zechariah 14:10)
+ Gate Gennath (gardens). Jos B.J. v. 4, - 4.
+ Essenes' gate. Jos. B.J. 4, - 2. To these should be added the
following gates to the temple:--Gate Sur, (2 Kings 11:6)
called also gate of foundation. (2 Chronicles 23:5) Gate of
the guard, or behind the guard, (2 Kings 11:6,19); called the
high gate. (2 Kings 15:35; 2 Chronicles 23:20; 27:3) Gate
Shallecheth. (1 Chronicles 26:16) At present the chief gates
are--
+ The Zion's gate and the dung gate, in the south wall;
+ St. Stephen's gate and the golden gate (now walled up), in
the east wall;
+ The Damascus gate and
+ Herod's gate, in the north wall; and
+ The Jaffa gate, in the west wall. Population.--Taking the
area of the city enclosed by the two old walls at 750,000
yards, and that enclosed by the wall of Agrippa at 1,500,000
yards, we have 2,250,000 yards for the whole. Taking the
population of the old city at the probable number of the one
person to 50 yards, we have 15,000 and at the extreme limit
of 30 yards we should have 25,000 inhabitants for the old
city, and at 100 yards to each individual in the new city
about 15,000 more; so that the population of Jerusalem, in
its days of greatest prosperity, may have amounted to from
30,000 to 45,000 souls, but could hardly ever have reached
50,000; and assuming that in times of festival one-half was
added to this amount, which is an extreme estimate, there may
have been 60,000 or 70,000 in the city when Titus came up
against it. (Josephus says that at the siege of Jerusalem the
population was 3,000,000; but Tacitus' statement that it was
600,000 is nearer the truth. This last is certainly within
the limits of possibility. Streets, houses, etc.--Of the
nature of these in the ancient city we have only the most
scattered notices. The "east street," (2 Chronicles 29:4) the
"street of the city," i.e. the city of David, (2 Chronicles
32:6) the "street facing the water gate," (Nehemiah 8:1,3)
or, according to the parallel account in 1 Esdr. 9:38, the
"broad place of the temple towards the east;" the "street of
the house of God," (Ezra 10:9) the "street of the gate of
Ephraim," (Nehemiah 8:16) and the "open place of the first
gate toward the east," must have been not "streets," in our
sense of the word, so much as the open spaces found in easter
towns round the inside of the gates. Streets, properly so
called, there were, (Jeremiah 5:1; 11:13) etc.; but the name
of only one, "the bakers' street," (Jeremiah 37:21) is
preserved to us. The Via Dolorosa, or street of sorrows, is a
part of the street thorough which Christ is supposed to have
been led on his way to his crucifixion. To the houses we have
even less clue; but there is no reason to suppose that in
either houses or streets the ancient Jerusalem differed very
materially from the modern. No doubt the ancient city did not
exhibit that air of mouldering dilapidation which is now so
prominent there. The whole of the slopes south of the Haram
area (the ancient Ophel), and the modern Zion, and the west
side of the valley of Jehoshaphat, presents the appearance of
gigantic mounds of rubbish. In this point at least the
ancient city stood in favorable contrast with the modern, but
in many others the resemblance must have been strong. Annals
of the city.--If, as is possible, Salem is the same with
Jerusalem, the first mention of Jerusalem is in (Genesis
14:18) about B.C. 2080. It is next mentioned in (Joshua 10:1)
B.C. 1451. The first siege appears to have taken place almost
immediately after the death of Joshua--cir. 1400 B.C. Judah
and Simeon "fought against it and took it, and smote it with
the edge of the sword, and set the city on fire." (Judges
1:8) In the fifteen centuries which elapsed between this
siege and the siege and destruction of the city by Titus,
A.D. 70, the city was besieged no fewer than seventeen times;
twice it was razed to the ground, on two other occasions its
walls were levelled. In this respect it stands without a
parallel in any city, ancient or modern. David captured the
city B.C. 1046, and made it his capital, fortified and
enlarged it. Solomon adorned the city with beautiful
buildings, including the temple, but made no additions to its
walls. The city was taken by the Philistines and Arabians in
the reign of Jehoram, B.C. 886, and by the Israelites in the
reign of Amaziah, B.C. 826. It was thrice taken by
Nebuchadnezzar, in the years B.C. 607, 597 and 586, in the
last of which it was utterly destroyed. Its restoration
commenced under Cyrus, B.C. 538, and was completed under
Artaxerxes I., who issued commissions for this purpose to
Ezra, B.C. 457, and Nehemiah, B.C. 445. In B.C. 332 it was
captured by Alexander the Great. Under the Ptolemies and the
Seleucidae the town was prosperous, until Antiochus Epiphanes
sacked it, B.C. 170. In consequence of his tyranny, the Jews
rose under the Maccabees, and Jerusalem became again
independent, and retained its position until its capture by
the Romans under Pompey, B.C. 63. The temple was subsequently
plundered by Crassus, B.C. 545, and the city by the
Parthians, B.C. 40. Herod took up his residence there as soon
as he was appointed sovereign, and restored the temple with
great magnificence. On the death of Herod it became the
residence of the Roman procurators, who occupied the fortress
of Antonia. The greatest siege that it sustained, however,
was at the hands of the Romans under Titus, when it held out
nearly five months, and when the town was completely
destroyed, A.D. 70. Hadrian restored it as a Roman colony,
A.D. 135, and among other buildings erected a temple of
Jupiter Capitolinus on the site of the temple. He gave to it
the name of AElia Capitolina, thus combining his own family
name with that of the Capitoline Jupiter. The emperor
Constantine established the Christian character by the
erection of a church on the supposed site of the holy
sepulchre, A.D. 336. Justinian added several churches and
hospitals about A.D. 532. It was taken by the Persians under
Chosroes II in A.D. 614. The dominion of the Christians in
the holy city was now rapidly drawing to a close. In A.D. 637
the patriarch Sophronius surrendered to the khalif Omar in
person. With the fall of the Abassides the holy city passed
into the hands of the Fatimite dynasty, under whom the
sufferings of the Christians in Jerusalem reached their
height. About the year 1084 it was bestowed upon Ortok, chief
of a Turkman horde. It was taken by the Crusaders in 1099,
and for eighty-eight years Jerusalem remained in the hand of
the Christians. in 1187 it was retaken by Saladin after a
siege of several weeks. In 1277 Jerusalem was nominally
annexed to the kingdom of Sicily. In 1517 it passed under the
sway of the Ottoman sultan Selim I., whose successor Suliman
built the present walls of the city in 1542. Mohammed Aly,
the pasha of Egypt, took possession of it in 1832; and in
1840, after the bombardment of Acre, it was again restored to
the sultan. (Modern Jerusalem, called by the Arabs el-Khuds,
is built upon the ruins of ancient Jerusalem. The accumulated
rubbish of centuries is very great, being 100 feet deep on
the hill of Zion. The modern wall, built in 1542, forms an
irregular quadrangle about 2 1/2 miles in circuit, with seven
gates and 34 towers. It varies in height from 20 to 60 feet.
The streets within are narrow, ungraded, crooked, and often
filthy. The houses are of hewn stone, with flat roofs and
frequent domes. There are few windows toward the street. The
most beautiful part of modern Jerusalem is the former temple
area (Mount Moriah), "with its lawns and cypress tress, and
its noble dome rising high above the wall." This enclosure,
now called Haram esh-Sherif, is 35 acres in extent, and is
nearly a mile in circuit. On the site of the ancient temple
stands the Mosque of Omar, "perhaps the very noblest specimen
of building-art in Asia." "It is the most prominent as well
as the most beautiful building in the whole city." The mosque
is an octagonal building, each side measuring 66 feet. It is
surmounted by a dome, whose top is 170 feet from the ground.
The church of the Holy Sepulchre, which is claimed, but
without sufficient reason, to be upon the site of Calvary, is
"a collection of chapels and altars of different ages and a
unique museum of religious curiosities from Adam to Christ."
The present number of inhabitants in Jerusalem is variously
estimated. Probably Pierotti's estimate is very near the
truth,--20,330; of whom 5068 are Christians, 7556 Mohammedans
(Arabs and Turks), and 7706 Jews.--ED.)
Jerusha
(possessed), daughter of Zadok and queen of Uzziah. (2 Kings
15:33) (B.C. 806.)
Jerushah
(possessed). (2 Chronicles 27:1) The same as the preceding.
Jesaiah
(salvation of Jehovah).
+ Son of Hananiah, brother of Pelatiah and grandson of
Zerubbabel. (1 Chronicles 3:21) (B.C. after 536.)
Jeshaiah
(salvation of Jehovah).
+ One of the six sons of Jeduthun. (1 Chronicles 25:3,15) (B.C.
1014.)
+ A Levite in the reign of David, eldest son of Rehabiah, a
descendant of Amram through Moses. (1 Chronicles 26:25)
[ISSHIAH] (B.C. before 1014.)
+ The son of Athaliah, and chief of the house of Bene-Elam who
returned with Ezra. (Ezra 8:7) [[703]Josias] (B.C. 459.)
+ A Merarite who returned with Ezra. (Ezra 8:19)
Jeshanah
(old), a town which, with its dependent villages, was one of
the three taken from Jeroboam by Abijah. (2 Chronicles 13:19)
Jesharelah
(right before God), son of Asaph, and head of the seventh of
the twenty-four wards into which the musicians of the Levites
were divided. (1 Chronicles 25:14) [[704]Asarelah] (B.C. 1014).
Jeshebeab
(father's seat), head of the fourteenth course of priests. (1
Chronicles 24:13) [[705]Jehoiarib]
Jesher
(uprightness), one of the sons of Caleb the son of Hezron by
his wife Azubah. (1 Chronicles 2:18) (B.C. before 1491).
Jeshimon
(a wilderness), a name which occurs in (Numbers 21:20) and Numb
23:28 In designating the position of Pisgah and Peor; both
described as "facing the Jeshimon." Perhaps the dreary, barren
waste of hills lying immediately on the west of the Dead Sea.
Jeshishai
(descended from an old man), one of the ancestors of the
Gadites who dwelt in Gilead. (1 Chronicles 5:14)
Jeshohaiah
(whom Jehovah casts down), a chief of the Simeonites, descended
from Shimei. (1 Chronicles 4:36) (B.C. about 711.)
Jeshua
(whom Jehovah helps), one of the towns reinhabited by the
people of Judah after the return from captivity. (Nehemiah
11:26) It is not mentioned elsewhere.
(a saviour), another form of the name of Joshua of Jesus.
+ Joshua the son of Nun. (Nehemiah 8:17) [[706]Joshua]
+ A priest in the reign of David, to whom the nine course fell
by David, to whom the ninth course fell by lot. (1 Chronicles
24:11) (B.C. 1014.)
+ One of the Levites in the reign of Hezekiah. (2 Chronicles
31:15) (B.C. 726.)
+ Son of Jehozadak, first high priest after the Babylonish
captivity, B.C. 536. Jeshua was probably born in Babylon,
whither his father Jehozadak had been taken captive while
young. (1 Chronicles 6:15) Authorized Version. He came up
from Babylon in the first year of Cyrus, with Zerubbabel, and
took a leading part with him in the rebuilding of the temple
and the restoration of the Jewish commonwealth. The two
prophecies concerning him in (Zechariah 3:1) ... and Zech
6:9-15 Point him out as an eminent type of Christ.
+ Head of a Levitical house, one of those which returned from
the Babylonish captivity. (Ezra 2:40; 3:9; Nehemiah 3:19;
8:7; 9:4,5; 12:8) etc.
+ A branch of the family of Pahath-moab, one of the chief
families, probably, of the tribe of Judah. (Nehemiah 10:14;
7:11) etc.; Ezra 10:30
Jeshuah
a priest in the reign of David, (1 Chronicles 24:11) the same
as [707]Jeshua, No. 2. (B.C. 1014.)
Jeshurun
(supremely happy), and once by mistake in Authorized Version
[708]Jesurun, (Isaiah 44:2) a symbolical name for Israel in
(32:15; 33:5,26; Isaiah 44:2) It is most probably derived from
a root signifying "to be blessed." With the intensive
termination Jeshurun would then denote Israel as supremely
happy or prosperous, and to this signification the context in
(32:15) points.
Jesiah
(whom Jehovah lends).
+ A Korhite, one of the mighty men who joined David's standard
at Ziklag. (1 Chronicles 12:6) (B.C. 1055.)
+ The second son of Uzziel, the son of Kohath. (1 Chronicles
23:20)
Jesimiel
(whom God makes), a Simeonite chief of the family of Shimei. (1
Chronicles 4:36) (B.C. about 711.)
Jesse
(wealthy), the father of David, was the son of Obed, who again
was the fruit of the union of Boaz and the Moabitess Ruth. His
great-grandmother was Rahab the Canaanite, of Jericho. (Matthew
1:5) Jesse's genealogy is twice given in full in the Old
Testament, viz., (Ruth 4:18-22) and 1Chr 2:5-12 He is commonly
designated as "Jesse the Bethlehemite," (1 Samuel 16:1,18;
17:58) but his full title is "the Ephrathite of Bethlehem
Judah." ch. (1 Samuel 17:12) He is an "old man" when we first
meet with him, (1 Samuel 17:12) with eight sons, ch. (1 Samuel
16:10; 17:12) residing at Bethlehem. ch (1 Samuel 16:4,5)
Jesse's wealth seems to have consisted of a flock of sheep and
goats, which were under the care of David. ch. (1 Samuel 16:11;
17:34,35) After David's rupture with Saul he took his father
and his mother into the country of Moab and deposited them with
the king, and there they disappear from our view in the records
of Scripture. (B.C. 1068-61.) Who the wife of Jesse was we are
not told.
Jesui
(even, level), the son of Asher, whose descendants the Jesuites
were numbered in the plains of Moab at the Jordan of Jericho.
(Numbers 26:44) (B.C. 1451.) He is elsewhere called [709]Isui,
(Genesis 46:17) and [710]Ishuai. (1 Chronicles 7:30)
Jesuites
(the posterity of Jesui), The, a family of the tribe of Asher.
(Numbers 26:44)
Jesurun
[[711]Jeshurun]
Jesus
called Jestus, a Christian who was with St. Paul at Rome.
(Colossians 4:11) (A.D. 57.)
(saviour).
+ The Greek form of the name Joshua or Jeshua, a contraction of
Jehoshua, that is, "help of Jehovah" or "saviour." (Numbers
13:16)
+ Joshua the son of Nun. (Numbers 27:18; Hebrews 4:8)
[[712]Jehoshua]
Jesus Christ
"The life and character of Jesus Christ," says Dr. Schaff, "is
the holy of holies in the history of the world."
+ NAME.--The name Jesus signifies saviour . It is the Greek
form of [713]Jehoshua (Joshua). The name Christ signifies
anointed. Jesus was both priest and king. Among the Jews
priests were anointed, as their inauguration to their office.
(1 Chronicles 16:22) In the New Testament the name Christ is
used as equivalent to the Hebrew Messiah (anointed), (John
1:41) the name given to the long-promised Prophet and King
whom the Jews had been taught by their prophets to expect.
(Matthew 11:3; Acts 19:4) The use of this name, as applied to
the Lord, has always a reference to the promises of the
prophets. The name of Jesus is the proper name of our Lord,
and that of Christ is added to identify him with the promised
Messiah. Other names are sometimes added to the names Jesus
Christ, thus, "Lord," "a king," "King of Israel," "Emmanuel,"
"Son of David," "chosen of God." II. BIRTH.--Jesus Christ was
born of the Virgin Mary, God being his father, at Bethlehem
of Judea, six miles south of Jerusalem. The date of his birth
was most probably in December, B.C. 5, four years before the
era from which we count our years. That era was not used till
several hundred years after Christ. The calculations were
made by a learned monk, Dionysius Exiguus, in the sixth
century, who made an error of four years; so that to get the
exact date from the birth of Christ we must add four years to
our usual dates; i.e. A.D. 1882 is really 1886 years since
the birth of Christ. It is also more than likely that our
usual date for Christmas, December 25, is not far from the
real date of Christ's birth. Since the 25th of December comes
when the longest night gives way to the returning sun on his
triumphant march, it makes an appropriate anniversary to make
the birth of him who appeared in the darkest night of error
and sin as the true Light of the world. At the time of
Christ's birth Augustus Caesar was emperor of Rome, and Herod
the Great king of Judea, but subject of Rome. God's
providence had prepared the world for the coming of Christ,
and this was the fittest time in all its history.
+ All the world was subject to one government, so that the
apostles could travel everywhere: the door of every land was
open for the gospel.
+ The world was at peace, so that the gospel could have free
course.
+ The Greek language was spoken everywhere with their other
languages.
+ The Jews were scattered everywhere with synagogues and
Bibles. III. EARLY LIFE.--Jesus, having a manger at Bethlehem
for his cradle, received a visit of adoration from the three
wise men of the East. At forty days old he was taken to the
temple at Jerusalem; and returning to Bethlehem, was soon
taken to Egypt to escape Herod's massacre of the infants
there. After a few months stay there, Herod having died in
April, B.C. 4, the family returned to their Nazareth home,
where Jesus lived till he was about thirty years old, subject
to his parent, and increasing "in wisdom and stature, and in
favor with God and man." The only incident recorded of his
early life is his going up to Jerusalem to attend the
passover when he was twelve years old, and his conversation
with the learned men in the temple. But we can understand the
childhood and youth of Jesus better when we remember the
surrounding influences amid which he grew.
+ The natural scenery was rugged and mountainous, but full of
beauty. He breathed the pure air. He lived in a village, not
in a city.
+ The Roman dominion was irksome and galling. The people of God
were subject to a foreign yoke. The taxes were heavy. Roman
soldiers, laws, money, every reminded them of their
subjection, when they ought to be free and themselves the
rulers of the world. When Jesus was ten years old, there was
a great insurrection, (Acts 5:37) in Galilee. He who was to
be King of the Jews heard and felt all this.
+ The Jewish hopes of a Redeemer, of throwing off their
bondage, of becoming the glorious nation promised in the
prophet, were in the very air he breathed. The conversation
at home and in the streets was full of them.
+ Within his view, and his boyish excursions, were many
remarkable historic places,--rivers, hills, cities,
plains,--that would keep in mind the history of his people
and God's dealings with them.
+ His school training. Mr. Deutsch, in the Quarterly Review,
says, "Eighty years before Christ, schools flourished
throughout the length and the breadth of the land: education
had been made compulsory. While there is not a single term
for 'school' to be found before the captivity, there were by
that time about a dozen in common usage. Here are a few of
the innumerable popular sayings of the period: 'Jerusalem was
destroyed because the instruction of the young was
neglected.' 'The world is only saved by the breath of the
school-children.' 'Even for the rebuilding of the temple the
schools must not be interrupted.'"
+ His home training. According to Ellicott, the stages of
Jewish childhood were marked as follows: "At three the boy
was weaned, and word for the first time the fringed or
tasselled garment prescribed by (Numbers 15:38-41) and
Deuteronomy 22:12 His education began at first under the
mother's care. At five he was to learn the law, at first by
extracts written on scrolls of the more important passages,
the Shema or creed of (2:4) the Hallel or festival psalms,
Psal 114, 118, 136, and by catechetical teaching in school.
At twelve he became more directly responsible for his
obedience of the law; and on the day when he attained the age
of thirteen, put on for the first time the phylacteries which
were worn at the recital of his daily prayer." In addition to
this, Jesus no doubt learned the carpenter's trade of his
reputed father Joseph, and, as Joseph probably died before
Jesus began his public ministry, he may have contributed to
the support of his mother. (IV. PUBLIC MINISTRY.--All the
leading events recorded of Jesus' life are given at the end
of this volume in the Chronological Chart and in the
Chronological Table of the life of Christ; so that here will
be given only a general survey. Jesus began to enter upon his
ministry when he was "about thirty years old;" that is, he
was not very far from thirty, older or younger. He is
regarded as nearly thirty-one by Andrews (in the tables of
chronology referred to above) and by most others. Having been
baptized by John early in the winter of 26-27, he spent the
larger portion of his year in Judea and about the lower
Jordan, till in December he went northward to Galilee through
Samaria. The next year and a half, from December, A.D. 27, to
October or November, A.D. 29, was spent in Galilee and
norther Palestine, chiefly in the vicinity of the Sea of
Galilee. In November, 29, Jesus made his final departure from
Galilee, and the rest of his ministry was in Judea and Perea,
beyond Jordan, till his crucifixion, April 7, A.D. 30. After
three days he proved his divinity by rising from the dead;
and after appearing on eleven different occasions to his
disciples during forty days, he finally ascended to heaven,
where he is the living, ever present, all-powerful Saviour of
his people. Jesus Christ, being both human and divine, is
fitted to be the true Saviour of men. In this, as in every
action and character, he is shown to be "the wisdom and power
of God unto salvation." As human, he reaches down to our
natures, sympathizes with us, shows us that God knows all our
feelings and weaknesses and sorrows and sins, brings God near
to us, who otherwise could not realize the Infinite and
Eternal as a father and friend. He is divine, in order that
he may be an all-powerful, all-loving Saviour, able and
willing to defend us from every enemy, to subdue all
temptations, to deliver from all sin, and to bring each of
his people, and the whole Church, into complete and final
victory. Jesus Christ is the centre of the world's history,
as he is the centre of the Bible.--ED.)
Jesus The Son Of Sirach
[[714]Ecclesiasticus]
Jether
(his excellence).
+ Jethro, the father-in-law of Moses. (Exodus 4:18) (B.C.
1530.)
+ The first-born of Gideon's seventy sons. (Judges 8:20) (B.C.
1256.)
+ The father of Amasa, captain-general of Absalom's army. (B.C.
1023.) Jether is another form of [715]Ithra. (2 Samuel 17:25)
He is described in (1 Chronicles 2:17) as an Ishmaelite,
which again is more likely to be correct than the "Israelite"
of the Hebrew in (2 Samuel 17:1) ...
+ The son of Jada, a descendant of Hezron, of the tribe of
Judah. (1 Chronicles 2:32)
+ The son of Ezra. (1 Chronicles 2:32)
+ The chief of a family of warriors of the line of Asher, and
father of Jephunneh. (1 Chronicles 7:38) He is probably the
same as [716]Ithran in the preceding verse.
Jetheth
(a nail), one of the "dukes" who came of Esau. (Genesis 36:40;
1 Chronicles 1:51)
Jethlah
(height), one of the cities of the tribe of Dan. (Joshua 19:42)
Jethro
(his excellence) was priest or prince of Midian. Moses married
his daughter Zipporah. (B.C. 1530.) On account if his local
knowledge he was entreated to remain with the Israelites
throughout their journey to Canaan. (Numbers 10:31,33) (He is
called [717]Raguel, Or Reuel, [718]Reuel in (Exodus 2:18) And
[719]Raguel, Or Reuel in (Numbers 10:29), The same word int he
original for both). Reuel is probably his proper name, and
Jethro his official title.--ED.)
Jetur
(an enclosure). (Genesis 25:15; 1 Chronicles 1:31; 5:19)
[[720]Ituraea]
Jeuel
a chief man of Judah, one of the Bene-Zerah. (1 Chronicles 9:6)
comp. 1Chr 9:2 [[721]Jeiel]
Jeush
(assembler).
+ Son of Esau by Aholiabamah the daughter of Anah, the son of
Zebeon the Hivite. (Genesis 36:6,14,18; 1 Chronicles 1:35)
(B.C. after 1797.)
+ A Benjamite, son of Bilhah. (1 Chronicles 7:10,11)
+ A Gershonite Levite, of the house of Shimei. (1 Chronicles
23:10,11) (B.C. 1014.)
+ Son of Rehoboam king of Judah. (2 Chronicles 11:18,19) (B.C.
after 97.)
Jeuz
(counsellor), head of a Benjamite house. (1 Chronicles 8:10)
Jew
(a man of Judea). This name was properly applied to a member of
the kingdom of Judah after the separation of the ten tribes.
The term first makes its appearance just before the captivity
of the ten tribes. The term first makes it appearance just
before the captivity of the ten tribes. (2 Kings 16:6) After
the return the word received a larger application. Partly from
the predominance of the members of the old kingdom of Judah
among those who returned to Palestine, partly from the
identification of Judah with the religious ideas and hopes of
the people, all the members of the new state were called Jews
(Judeans) and the name was extended to the remnants of the race
scattered throughout the nations. Under the name of "Judeans"
the people of Israel were known to classical writers. (Tac. H.
v.2, etc.) The force of the title "Jew" is seen particularly in
the Gospel of St. John, who very rarely uses any other term to
describe the opponents of our Lord. At an earlier stage of the
progress of the faith it was contrasted with Greek as implying
an outward covenant with God, (Romans 1:16; 2:9,10; Colossians
3:11) etc., which was the correlative of Hellenist
[[722]Hellenist], and marked a division of language subsisting
within the entire body, and at the same time less expressive
than Israelite, which brought out with especial clearness the
privileges and hopes of the children of Jacob. (2 Corinthians
11:22; John 1:47)
Jewel
[[723]Stones, Precious, PRECIOUS]
Jewess
a woman of Hebrew birth, without distinction of tribe. (Acts
16:1; 24:24)
Jewish
of or belonging to Jews; an epithet applied to their rabbinical
legends. (Titus 1:14)
Jewry
(the country of Judea), the same word elsewhere rendered Judah
and Judea. It occurs several times in the Apocalypse and the
New Testament, but once only in the Old Testament-- (Daniel
5:13) Jewry comes to us through the Norman-French, and is of
frequent occurrence in Old English.
Jezaniah
(whom Jehovah hears), the son of Hoshaiah the Maachathite, and
one of the captains of the forces who had escaped from
Jerusalem during the final attack of the beleaguering army of
the Chaldeans. (B.C. 588.) When the Babylonians had departed,
Jezaniah, with the men under his command, was one of the first
who returned to Gedaliah at Mizpah. In the events which
followed the assassination of that officer Jezaniah took a
prominent part. (2 Kings 25:23; Jeremiah 40:8; 42:1; 43:2)
Jezebel
(chaste), wife of Ahab king of Israel. (B.C. 883.) She was a
Phoenician princess, daughter of Ethbaal king of the Zidonians.
In her hands her husband became a mere puppet. (1 Kings 21:25)
The first effect of her influence was the immediate
establishment of the Phoenician worship on a grand scale in the
court of Ahab. At her table were supported no less than 450
prophets of Baal and 400 of Eastward. (1 Kings 16:31,21; 18:19)
The prophets of Jehovah were attacked by her orders and put to
the sword. (1 Kings 18:13; 2 Kings 9:7) At last the people, at
the instigation of Elijah, rose against her ministers and
slaughtered them at the foot of Carmel. When she found her
husband east down by his disappointment at being thwarted by
Naboth, (1 Kings 21:7) she wrote a warrant in Ahab's name, and
sealed it with his seal. To her, and not to Ahab, was sent the
announcement that the royal wishes were accomplished, (1 Kings
21:14) and on her accordingly fell the prophet's curse, as well
as on her husband, (1 Kings 21:23) a curse fulfilled so
literally by Jehu, whose chariot-horses trampled out her life.
The body was left in that open space called in modern eastern
language "the mounds," where offal is thrown from the city
walls. (2 Kings 9:30-37)
Jezer
(power), the third son of Naphtali, (Genesis 46:24; Numbers
26:49; 1 Chronicles 7:13) and father of the family of
Jezerites.
Jeziah
(whom Jehovah expiates), a descendant of Parosh, who had
married a foreign wife. (Ezra 10:25)
Jeziel
(the assembly of God), a Benjamite who joined David at Ziklag.
(1 Chronicles 12:3) (B.C. 1055.)
Jezliah
(whom God will preserve), a Benjamite of the sons of Elpaal. (1
Chronicles 8:18) (B.C. 588.)
Jezoar
(whiteness), the son of Helah, one of the wives of Asher. (1
Chronicles 4:7)
Jezrahiah
(produced by Jehovah), a Levite, the leader of the choristers
at the solemn dedication of the wall of Jerusalem under
Nehemiah. (Nehemiah 12:42) (B.C. 446.)
Jezreel
+ A city situated in the plain of the same name between Gilboa
and Little Hermon, now generally called Esdraelon.
[[724]Esdraelon] It appears in (Joshua 19:18) but its
historical importance dates from the reign of Ahab, B.C.
918-897, who chose it for his chief residence. The situation
of the modern village of Zerin still remains to show the
fitness of his choice. Int he neighborhood, or within the
town probably, were a temple and grove of Eastward, with an
establishment of 400 priests supported by Jezebel. (1 Kings
16:33; 2 Kings 10:11) The palace of Ahab, (1 Kings 21:1;
18:46) probably containing his "ivory house," (1 Kings 22:39)
was on the eastern side of the city, forming part of the city
wall. Comp. (1 Kings 21:1; 2 Kings 9:25,30,33) Whether the
vineyard of Naboth was here or at Samaria is a doubtful
question. Still in the same eastern direction are two
springs, one 12 minutes from the town, the other 20 minutes.
The latter, probably from both its size and its situation,
was known as "the spring of Jezreel." With the fall of the
house of Ahab the glory of Jezreel departed.
+ A town in Judah, in the neighborhood of the southern Carmel.
(Joshua 15:56) Here David in his wanderings took Ahinoam the
Israelites for his first wife. (1 Samuel 27:3; 30:5)
+ The eldest son of the prophet Hosea. (Hosea 1:4)
(seed of God), a descendant of the father or founder of Etam,
of the line of Judah. (1 Chronicles 4:3) (B.C. about 1445).
Jezreelitess
a woman of Jezreel. (1 Samuel 27:3; 30:5; 2 Samuel 2:2; 3:2; 1
Chronicles 3:1)
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Jibsam
(pleasant), one of the sons of Tola, the son of Issachar. (1
Chronicles 7:2) (B.C. 1017.)
Jidlaph
(weeping), a son of Nahor. (Genesis 22:22)
Jimna
(prosperity), the first-born of Asher. (Numbers 26:44) He is
elsewhere called in the Authorized Version [725]Jimnah,
(Genesis 46:17) and [726]Imnah. (1 Chronicles 7:30)
Jimnah
= [727]Jimna = [728]Imnah. (Genesis 46:17)
Jimnites, The
descendants of the preceding. (Numbers 26:44)
Jinah
(lamentation), a city of Judah, on the extreme south boundary
of the tribe, next to Edom. (Joshua 15:22)
Jiphtah
(whom God sets free), one of the cities of Judah in the
maritime lowland, or Shefelah. (Joshua 15:43) It has not yet
been met with.
Jiphthahel
(which God opens), The valley of, a valley which served as one
of the landmarks for the boundary of both Zebulun, (Joshua
19:14) and Asher. (Joshua 19:27) Dr. Robinson suggests that
Jiphthah-el was identical with Jotapata, and that they survive
in the modern Jefat, a village in the mountains of Galilee,
halfway between the Bay of Accre and the Lake of Gennesareth.
Jirjathaim
(the two cities).
+ On the east of the Jordan, one of the places which were taken
possession of and rebuilt by the Reubenites, and had fresh
names conferred on them, (Numbers 32:37) and see (Numbers
32:38) the first and last of which are known with some
tolerable degree of certainty. (Joshua 12:19) It existed in
the time of Jeremiah, (Jeremiah 48:1,23) and Ezekiel.
(Ezekiel 25:9) In the three passages named the Authorized
Version gives the name [729]Kiriathaim. By Eusebius it
appears to have been well known. He describes it as a village
entirely of Christians, ten miles west of Medeba, "close to
the Baris."
+ A town in Naphtali not mentioned in the original list of the
possession allotted to the tribe, see (Joshua 19:32-39) but
inserted in the list of cities given to the Gershonite
Levites in (1 Chronicles 6:76) in place of [730]Kartan in the
parallel catalogue, Kartan being probably only a contraction
thereof.
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Joaada
(whom Jehovah favors), high priest after his father Eliashib.
(Nehemiah 13:28) (B.C. after 446.)
Joab
(whose father is Jehovah), the most remarkable of the three
nephews of David, the children of Zeruiah, David's sister.
(B.C. 1053-1012.) Joab first appears after David's accession to
the throne at Hebron. Abner slew in battle Asahel, the youngest
brother of Joab; and when David afterward received Abner into
favor, Joab treacherously murdered him. [[731]Abner] There was
now no rival left in the way of Joab's advancement, and at the
siege of Jebus he was appointed for his prowess
commander-in-chief--"captain of the host." In the wide range of
wars which David undertook, Joab was the acting general. He was
called by the almost regal title of "lord," (2 Samuel 11:11)
"the prince of the king's army." (1 Chronicles 27:34) In the
entangled relations which grew up in David's domestic life he
bore an important part, successfully reinstating Absalom in
David's favor after the murder of Amnon. (2 Samuel 14:1-20)
When the relations between father and son were reversed by the
revolt of Absalom, Joab remained true to the king, taking the
rebel prince's dangerous life in spite of David's injunction to
spare him, and when no one else had courage to act so decisive
a part. (2 Samuel 18:2,11-15) (B.C. 1023). The king transferred
the command to Amasa, which so enraged Joab that he adroitly
assassinated Amasa when pretending to welcome him as a friend.
(2 Samuel 20:10) Friendly relations between himself and David
seem to have existed afterward, (2 Samuel 24:2) but at the
close of his long life, his loyalty, so long unshaken, at last
wavered. "Though he had not turned after Absalom, he turned
after Adonijah." (1 Kings 2:28) This probably filled up the
measure of the king's long-cherished resentment. The revival of
the pretensions of Adonijah after David's death was sufficient
to awaken the suspicions of Solomon. Joab fled to the shelter
of the altar at Gibeon, and was here slain by Benaiah. (B.C.
about 1012.)
+ One of Kenaz's descendants. (1 Chronicles 4:14)
+ (Ezra 2:6; 8:9; Nehemiah 7:11)
Joah
(whose brother (i.e. helper) is Jehovah).
+ The son of Asaph,a nd chronicler or keeper of the records to
Hezekiah. (Isaiah 36:3,11,22) (B.C. 776.)
+ The son or grandson of Zimmah, a Gershonite. (1 Chronicles
6:21)
+ The third son of Obed-edom, (1 Chronicles 26:4) a Korhite,
and one of the doorkeepers appointed by David. (B.C. 1014.)
+ A Gershonite, the son of Zeimmah and father of Eden. (2
Chronicles 29:12)
+ The son of Joahaz, and annalist or keeper of the records to
Josiah. (2 Chronicles 34:8) (B.C. 623.)
Joahaz
(whom Jehovah holds), the father of Joah, the chronicler or
keeper of the records to King Josiah. (2 Chronicles 34:8) (B.C.
before 623.)
Joanan
In Revised Version for [732]Joanna, 1. (Luke 3:27)
Joanna
(grace or gift of God) (in Revised Version spelled
[733]Joanan).
+ Son of Rhesa, according to the text of (Luke 3:27) and one of
the ancestors of Christ; but according to the view explained
in a previous article, son of Zerubbabel, and the same as
[734]Hananiah in (1 Chronicles 3:19)
+ The name of a woman, occurring twice in (Luke 8:3; 24:10) but
evidently denoting the same person, (A.D. 28-30.) In the
first passage she is expressly stated to have been "wife of
Chuza, steward of Herod," that is, Antipas, tetrarch of
Galilee.
Joash
(to whom Jehovah hastens, i.e. to help), contracted from
[735]Jehoash.
+ Son of Ahaziah king of Judah (B.C. 884), and the only one of
his children who escaped the murderous hand of Athaliah.
After his father's sister Jehoshabeath, the wife of Jehoiada
the high priest, had stolen him from among the king's sons,
he was hidden for six years in the chambers of the temple. In
the seventh year of his age and of his concealment, a
successful revolution, conducted by Jehoiada, placed him on
the throne of his ancestors, and freed the country from the
tyranny and idolatries of Athaliah. For at least twenty-three
years, while Jehoiada lived, his reign was very prosperous;
but after the death of Jehoiada, Joash fell into the hands of
bad advisers, at whose suggestion he revived the worship of
Baal and Ashtaroth. When he was rebuked for this by
Zechariah, the son of Jehoiada, Joash caused him to be stoned
to death in the very court of the Lord's house. (Matthew
23:35) That very year Hazael king of Syria came up against
Jerusalem, and carried off a vast booty as the price of his
departure. Joash had scarcely escaped this danger when he
fell into another and fatal one. Two of his servants
conspired against him and slew him in his bed and in the
fortress of Millo. Joash's reign lasted forty years, from 878
to 838 B.C.
+ Son and successor of Jehoahaz on the throne of Israel from
B.C. 840 to 825, and for two full years a contemporary
sovereign with the preceding. (2 Kings 14:1) comp. with 2Kin
12:1; 13:10 When he succeeded to the crown the kingdom was in
a deplorable state from the devastations of Hazael and
Ben-hadad, kings of Syria. On occasion of a friendly visit
paid by Joash to Elisha on his death-bed, the prophet
promised him deliverance from the Syrian yoke in Aphek, (1
Kings 20:26-30) He then bade him smite upon the ground, and
the king smote thrice and then stayed. The prophet rebuked
him for staying, and limited to three his victories over
Syria. Accordingly Joash did defeat Ben-hadad three times on
the field of battle, and recovered from him the cities which
Hazael had taken from Jehoahaz. The other great military
event of Joash's reign was the successful war with Amaziah
king of Judah. He died in the fifteenth year of Amaziah king
of Judah.
+ The father of Gideon, and a wealthy man among the Abiezrites.
(Judges 6:11) (B.C. before 1256.)
+ Apparently a younger son of Ahab, who held a subordinate
jurisdiction in the lifetime of his father. (1 Kings 22:26; 2
Chronicles 18:25) (B.C. 896.)
+ A descendant of Shelah the son of Judah, but whether his son
or the son of Jokim is not clear. (1 Chronicles 4:22)
+ A Benjamite, son of Shemaah of Gibeah, (1 Chronicles 12:3)
who resorted to David at Ziklag.
+ One of the officers of David's household. (1 Chronicles
27:28)
+ Son of Becher and head of a Benjamite house. (1 Chronicles
7:8)
Joatham
= [736]Jotham the son of Uzziah. (Matthew 1:9)
Job
the patriarch, from whom one of the books of the Old Testament
is named. His residence in the land of Uz marks him as
belonging to a branch of the Aramean race, which had settled in
the lower part of Mesopatamia (Probably to the south or
southeast of Palestine, in Idumean Arabia), adjacent to the
Sabeans and Chaldeans. The opinions of Job and his friends are
thus peculiarly interesting as exhibiting an aspect of the
patriarchal religion outside of the family of Abraham, and as
yet uninfluenced by the legislation of Moses. The form of
worship belongs essentially to the early patriarchal type; with
little of ceremonial ritual, without a separate priesthood, it
is thoroughly domestic in form and spirit. Job is represented
as a chieftain of immense wealth and high rank, blameless in
all the relations of life. What we know of his history is given
in the book that bears his name.
(persecuted), the third son of Issachar, (Genesis 46:13) called
in another genealogy [737]Jashub. (1 Chronicles 7:1)
Job, Book Of
This book has given rise to much discussion and criticism, some
believing the book to be strictly historical; others a
religious fiction; others a composition based upon facts. By
some the authorship of the work was attributed to Moses, but it
is very uncertain. Luther first suggested the theory which, in
some form or other, is now most generally received. He says, "I
look upon the book of Job as a true history, yet I do not
believe that all took place just as it is written, but that an
ingenious, pious and learned man brought it into its present
form." The date of the book is doubtful, and there have been
many theories upon the subject. It may be regarded as a settled
point that the book was written long before the exile, probably
between the birth of Abraham and the exodus of the Israelites
from Egypt--B.C. 2000-1800. If by Moses, it was probably
written during his sojourn in Midian. "The book of Job is not
only one of the most remarkable in the Bible, but in
literature. As was said of Goliath's sword, 'There is none like
it;' none in ancient or in modern literature."--Kitto. "A book
which will one day, perhaps, be seen towering up alone far
above all the poetry of the world."--J.A. Froude. "The book of
Job is a drama, and yet subjectively true. The two ideas are
perfectly consistent. It may have the dramatic form, the
dramatic interest, the dramatic emotion, and yet be
substantially a truthful narrative. The author may have
received it in one of three ways: the writer may have been an
eyewitness; or have received it from near contemporary
testimony; or it may have reached him through a tradition of
whose substantial truthfulness he has no doubt. There is
abundant internal evidence that the scenes and events recorded
were real scenes and real events to the writer. He gives the
discussions either as he had heard them or as they had been
repeated over and over in many an ancient consensus . The very
modes of transmission show the deep impression it had made in
all the East, as a veritable as well as marvellous
event."--Tayler Lewis. the design of the book.--Stanley says
that "The whole book is a discussion of that great problem of
human life: what is the intention of Divine Providence in
allowing the good to suffer?" "The direct object is to show
that, although goodness has a natural tendency to secure a full
measure of temporal happiness, yet that in its essence it is
independent of such a result. Selfishness in some form is
declared to be the basis on which all apparent goodness rests.
That question is tried in the case of Job."--Cook. Structure of
the book .-The book consists of five parts:-- I. Chs. 1-3. The
historical facts. II. Chs. 4-31. The discussions between Job
and his three friends. III. Chs. 32-37. Job's discussion with
Elihu. IV. Chs. 38-41. The theophany--God speaking out of the
storm. V. Ch. 42. The successful termination of the trial. It
is all in poetry except the introduction and the close. The
argument .--
+ One question could be raised by envy: may not the goodness
which secures such direct and tangible rewards be a refined
form of selfishness? Satan, the accusing angel, suggests the
doubt, "Doth Job fear God for nought ?" and asserts boldly
that if those external blessings were withdrawn, Job would
cast off his allegiance" he will curse thee to thy face." The
problem is thus distinctly propounded which this book is
intended to discuss and solve: can goodness exist
irrespective of reward ? The accuser receives permission to
make the trial. He destroys Job's property, then his
children; and afterward, to leave no possible opening for a
cavil, is allowed to inflict upon him the most terrible
disease known in the East. Job's wife breaks down entirely
under the trial. Job remains steadfast. The question raised
by Satan is answered.
+ Then follows a discussion which arises in the most natural
manner from a visit of condolence on the part of three men
who represent the wisdom and experience of the age. Job's
friends hold the theory that there is an exact and invariable
correlation between sin and suffering. The fact of suffering
proves the commission of some special sin. They apply this to
Job, but he disavows all special guilt. He denies that
punishment in this life inevitably follows upon guilt, or
proves its commission. He appeals to facts. Bad men do
sometimes prosper. Here, at ch. 14, there is a pause. In the
second colloquy the three friends take more advanced ground.
They assume that Job has been actually guilty of sins, and
that the sufferings and losses of Job are but an inadequate
retribution for former sins. This series of accusations
brings out the in most thoughts of Job. He recognizes God's
hand in his afflictions, but denies they are brought on by
wrong-doing; and becomes still clearer in the view that only
the future life can vindicate God's justice. In his last two
discourses, chs. 26-31, he states with incomparable force and
eloquence his opinion of the chief point of the controversy:
man cannot comprehend God's ways; destruction sooner or later
awaits the wicked; wisdom consists wholly in the fear of the
Lord and departing from evil."--Cook.
+ Elihu sums up the argument "The leading principle of Elihu's
statement is that calamity, in the shape of triad, is
inflicted on comparatively the best of men; but that God
allows a favorable turn to take place as soon as its object
has been realized." The last words are evidently spoken while
a violent storm is coming on.
+ It is obvious that many weighty truths have been developed in
the course of the discussion: nearly every theory of the
objects and uses of suffering has been reviewed, while a
great advance has been made toward the apprehension of
doctrines hereafter to be revealed, such as were known only
to God. But the mystery is not us yet really cleared up;
hence the necessity for the theophany. ch. (Job 38:41) From
the midst of the storm Jehovah speaks. In language of
incomparable grandeur he reproves and silences the murmurs of
Job. God does not condescend, strictly speaking to argue with
his creatures. The speculative questions discussed in the
colloquy are unnoticed, but the declaration of God's absolute
power is illustrated by a marvellously beautiful and
comprehensive survey of the glory of creation and his
all-embracing providence. A second address completes the
work. It proves that a charge of injustice against God
involves the consequence that the accuser is more competent
that he to rule the universe.
Jobab
(a desert).
+ The last in order of the sons of Joktan. (Genesis 10:29; 1
Chronicles 1:23)
+ One of the "kings" of Edom. (Genesis 3:34; 1 Chronicles 1:44;
45)
+ King of Madon; one of the northern chieftains who attempted
to oppose Joshua's conquest and were routed by him at Meron.
(Joshua 11:1) only.
+ Head of a Benjamite house. (1 Chronicles 8:9)
Jochebed
(whose glory is Jehovah), the wife and at the same time the
aunt of Amram and the mother of Moses and Aaron. (Exodus 2:1;
6:20; Numbers 26:59)
Joda
in Revised Version for [738]Juda. (Luke 3:26)
Joed
(for whom Jehovah is witness), a Benjamite, the son of Pedaiah.
(Nehemiah 11:7)
Joel
(to whom Jehovah is God).
+ Eldest son of Samuel the prophet, (1 Samuel 8:2; 1 Chronicles
6:33; 15:17) and father of Heman the singer. (B.C. 1094.)
+ In (1 Chronicles 6:36) Authorized Version, Joel seems to be
merely a corruption of Shaul in ver. 24.
+ A Simeonite chief. (1 Chronicles 4:35)
+ A descendant of Reuben. Junius and Tremellius make him the
son of Hanoeh, while others trace his descent through Carmi.
(1 Chronicles 5:4) (B.C. before 1092.)
+ Chief of the Gadites, who dwelt in the land of Bashan. (1
Chronicles 5:12) (B.C. 782.)
+ The son of Izrahiah, of the tribe of Issachar. (1 Chronicles
7:3)
+ The brother of Nathan of Zobah, (1 Chronicles 11:38) and one
of David's guard.
+ The chief of the Gershomites in the reign of David. (1
Chronicles 15:7,11)
+ A Gershonite Levite in the reign of David, son of Jehiel, a
descendant of Laadan, and probably the same as the preceding.
(1 Chronicles 23:8; 26:22) (B.C. 1014.)
+ The son of Pedaiah, and a chief of the half-tribe of Manasseh
west of Jordan, in the reign of David. (1 Chronicles 27:20)
(B.C. 1014.)
+ A Kohathite Levite in the reign of Hezekiah. (2 Chronicles
29:12) (B.C. 726.)
+ One of the sons of Nebo, who returned with Ezra, and had
married a foreign wife. (Ezra 10:43) (B.C. 459.)
+ The son of Zichri, a Benjamite. (Nehemiah 11:9)
+ The second of the twelve minor prophets, the son of Pethuel,
probably prophesied in Judah in the reign of Uzziah, about
B.C. 800. The book of Joel contains a grand outline of the
whole terrible scene, which was to be depicted more and more
in detail by subsequent prophets. The proximate event to
which the prophecy related was a public calamity, then
impending on Judah, of a two-plague of locusts--and
continuing for several years. The prophet exhorts the people
to turn to God with penitence, fasting and prayer; and then,
he says, the plague shall cease, and the rain descendent in
its season, and the land yield her accustomed fruit. Nay, the
time will be a most joyful one; for God, by the outpouring of
his Spirit, will extend the blessings of true religion to
heathen lands. The prophecy is referred to in Acts 2.
Joelah
(Jehovah helps), son of Jerohoam of Gedor. (1 Chronicles 12:7)
Joezer
(whose help is Jehovah), a Korhite, one of David's captains. (1
Chronicles 12:6) (B.C. 1155.)
Jogbehah
(lofty), one of the cities on the east of Jordan which were
built and fortified by the tribe of Gad when they took
possession of their territory. (Numbers 32:35)
Jogli
(led into exile), the father of Bukki, a Danite chief. (Numbers
34:22)
Joha
(Jehovah gives life).
+ One of the sons of Beriah the Benjamite. (1 Chronicles 8:16)
(B.C. 588 or 536.)
+ The Tizite, one of David's guard. (1 Chronicles 11:45) (B.C.
1046.)
Johanan
(gift or grace of God).
+ Son of Azariah and grandson of Ahimaaz the son of Zadok, and
father of Azariah, 3. (1 Chronicles 6:9,10) Authorized
Version.
+ Son of Elioenai, the son of Neariah, the son of Shemaiah, in
the line of Zerubbabel's heirs. (1 Chronicles 3:24) (B.C.
after 406.)
+ The son of Kaereah, and one of the captains of the scattered
remnants of the army of Judah, who escaped in the final
attack upon Jerusalem by the Chaldeans. (B.C. 588.) After the
murder of Gedaliah, Johanan was one of the foremost in the
pursuit of his assassin, and rescued the captives he had
carried off from Mizpah. (Jeremiah 41:11-16) Fearing the
vengeance of the Chaldeans, the captains, with Johanan at
their head, notwithstanding the warnings of Jeremiah, retired
into Egypt.
+ The first-born son of Josiah king of Judah. (1 Chronicles
3:15) (B.C. 638-610.)
+ A valiant Benjamite who joined David at Ziklag. (1 Chronicles
12:4) (B.C. 1055.)
+ A Gadite warrior who followed David. (1 Chronicles 12:12)
+ The father of Azariah, an Ephraimite in the time of Ahaz. (2
Chronicles 28:12)
+ The son of Hakkatan, and chief of the Bene-Azgad who returned
with Ezra. (Ezra 8:12)
+ The son of Eliashib, one of the chief Levites. (Ezra 10:6;
Nehemiah 12:23)
+ The son of Tobiah the Ammonite. (Nehemiah 6:18)
John
the same name as Johanan, a contraction of Jehoanan, Jehovah's
gift .
+ One of the high priest's family, who, with Annas and
Caiaphas, sat in judgment upon the apostles Peter and John.
(Acts 6:6)
+ The Hebrew name of the evangelist Mark. (Acts 12:12,25;
13:5,13; 15:37)
John The Apostle
was the son of Zebedee, a fisherman on the Lake of Galilee, and
of Salome, and brother of James, also an apostle. Peter and
James and John come within the innermost circle of their Lord's
friends; but to John belongs the distinction of being the
disciple whom Jesus loved. He hardly sustains the popular
notion, fostered by the received types of Christian art, of a
nature gentle, yielding, feminine. The name Boanerges, (Mark
3:17) implies a vehemence, zeal, intensity, which gave to those
who had it the might of sons of thunder. [[739]James] The three
are with our Lord when none else are, in the chamber of death,
(Mark 5:37) in the glory of the transfiguration, (Matthew 17:1)
when he forewarns them of the destruction of the holy city,
(Mark 13:3) in the agony of Gethsemane. When the betrayal is
accomplished, Peter and John follow afar off. (John 18:15) The
personal acquaintance which exited between John and Caiaphas
enables him to gain access to the council chamber, praetorium
of the Roman procurator. (John 18:16,19,28) Thence he follows
to the place of crucifixion, and the Teacher leaves to him the
duty of becoming a son to the mother who is left desolate.
(John 19:26,27) It is to Peter and John that Mary Magdalene
first runs with the tidings of the emptied sepulchre, (John
20:2) they are the first to go together to see what the strange
words meant, John running on most eagerly to the rock-tomb;
Peter, the least restrained by awe, the first to enter in and
look. (John 20:4-6) For at least eight days they continue in
Jerusalem. (John 20:26) Later, on the Sea of Galilee, John is
the first to recognize in the dim form seen in the morning
twilight the presence of his risen Lord; Peter the first to
plunge into the water and swim toward the shore where he stood
calling to them. (John 21:7) The last words of John's Gospel
reveal to us the deep affection which united the two friends.
The history of the Acts shows the same union. They are together
at the ascension on the day of Pentecost. Together they enter
the temple as worshippers, (Acts 3:1) and protest against the
threats of the Sanhedrin. ch (Acts 4:13) The persecution which
was pushed on by Saul of Tarsus did not drive John from his
post. ch. (Acts 8:1) Fifteen years after St. Paul's first visit
he was still at Jerusalem, and helped to take part in the
settlement of the great controversy between the Jewish and the
Gentile Christians. (Acts 15:6) His subsequent history we know
only by tradition. There can be no doubt that he removed from
jerusalem and settled at Ephesus, though at what time is
uncertain. Tradition goes on to relate that in the persecution
under Domitian he is taken to Rome, and there, by his boldness,
though not by death, gains the crown of martyrdom. The boiling
oil into which he is thrown has no power to hurt him. He is
then sent to labor in the mines, and Patmost is the place of
his exile. The accession of Nerva frees him from danger, and he
returns to Ephesus. Heresies continue to show themselves, but
he meets them with the strongest possible protest. The very
time of his death lies within the region of conjecture rather
than of history, and the dates that have been assigned for it
range from A.D. 89 to A.D. 120.
John The Baptist
was of the priestly race by both parents, for his father,
Zacharias, was himself a priest of the course of Abia or
Abijah, (1 Chronicles 24:10) and Elisabeth was of the daughters
of Aaron. (Luke 1:5) His birth was foretold by an angel sent
from God, and is related at length in Luke 1. The birth of John
preceded by six months that of our Lord. John was ordained to
be a Nazarite from his birth. (Luke 1:15) Dwelling by himself
in the wild and thinly-peopled region westward of the Dead Sea,
he prepared himself for the wonderful office to which he had
been divinely called. His dress was that of the old prophets--a
garment woven of camel's hair, (2 Kings 1:8) attached to the
body by a leathern girdle. His food was such as the desert
afforded--locusts, (Leviticus 11:22) and wild honey. (Psalms
81:16) And now the long-secluded hermit came forth to the
discharge of his office. His supernatural birth, his life, and
the general expectation that some great one was about to
appear, were sufficient to attract to him a great multitude
from "every quarter." (Matthew 3:5) Many of every class pressed
forward to confess their sins and to be baptized. Jesus himself
came from Galilee to Jordan to be baptized of John. [[740]Jesus
Christ] From incidental notices we learn that John and his
disciples continued to baptize some time after our Lord entered
upon his ministry. See (John 3:23; 4:1; Acts 19:3) We gather
also that John instructed his disciples in certain moral and
religious duties, as fasting, (Matthew 9:14; Luke 5:33) and
prayer. (Luke 11:1) But shortly after he had given his
testimony to the Messiah, John's public ministry was brought to
a close. In daring disregard of the divine laws, Herod Antipas
had taken to himself Herodias, the wife of his brother Philip;
and when John reproved him for this, as well as for other sins,
(Luke 3:19) Herod cast him into prison. (March, A.D. 28.) The
place of his confinement was the castle of Machaerus, a
fortress on the eastern shore of the Dead Sea. It was here that
reports reached him of the miracles which our Lord was working
in Judea. Nothing but the death of the Baptist would satisfy
the resentment of Herodias. A court festival was kept at
Machaerus in honor of the king's birthday. After supper the
daughter of Herodias came in and danced the king by her grace
that he promised with an oath to give her whatsoever she should
ask. Salome, prompted by her abandoned mother, demanded the
head of John the Baptist. Herod gave instructions to an officer
of his guard, who went and executed John in the prison, and his
head was brought to feast the eyes of the adulteress whose sins
he had denounced. His death is supposed to have occurred just
before the third passover, in the course of the Lord's
ministry. (March, A.D. 29.)
John, Gospel Of
This Gospel was probably written at Ephesus about A.D. 78.
(Canon Cook places it toward the close of John's life, A.D.
90-100.--ED.) The Gospel was obviously addressed primarily to
Christians, not to heathen. There can be little doubt that the
main object of St. John, who wrote after the other evangelists,
is to supplement their narratives, which were almost confined
to our Lord's life in Galilee. (It was the Gospel for the
Church, to cultivate and cherish the spiritual life of
Christians, and bring them into the closest relations to the
divine Saviour. It gives the inner life and teachings of Christ
as revealed to his disciples. Nearly two-thirds of the whole
book belong to the last six months of our Lord's life, and
one-third is the record of the last week.--ED.) The following
is an abridgment of its contents: A. The Prologue. ch. (John
1:1-18) B. The History, ch. (John 1:19; John 20:29) (a) Various
events relating to our Lord's ministry, narrated in connection
with seven journeys, ch. (John 1:19; John 12:50)
+ First journey, into Judea, and beginning of his ministry, ch.
(John 1:19; John 2:12)
+ Second journey, at the passover in the first year of his
ministry, ch. (John 2:13; John 4:1)
+ Third journey, in the second year of his ministry, about the
passover, ch. (5:1).
+ Fourth journey, about the passover, in the third year of his
ministry, beyond Jordan, ch. (John 6:1)
+ Fifth journey, six months before his death, begun at the
feast of tabernacles, chs. (John 7:1; John 10:21)
+ Sixth journey, about the feast of dedication, ch. (John
10:22-42)
+ Seventh journey, in Judea towards Bethany, ch. (John 11:1-54)
+ Eighth journey, before his last passover, chs. (John 11:55;
John 12:1) (b) History of the death of Christ, chs. (John
12:1; John 20:29)
+ Preparation for his passion, chs. John 13:1 ... John 17:1
+ The circumstances of his passion and death, chs. (John 18:1;
19:1)
+ His resurrection, and the proofs of it, ch. (John 20:1-29) C.
The Conclusion, ch. (John 20:30; John 21:1)
+ Scope of the foregoing history, ch. (John 20:30,31)
+ Confirmation of the authority of the evangelist by additional
historical facts, and by the testimony of the elders of the
Church, ch. (John 21:1-24)
+ Reason of the termination of the history, ch. (John 21:25)
John, The First Epistle General Of
There can be no doubt that the apostle John was the author of
this epistle. It was probably written from Ephesus, and most
likely at the close of the first century. In the introduction,
ch. (1 John 1:1-4) the apostle states the purpose of his
epistle: it is to declare the word of life to those whom he is
addressing, in order that he and they might be united in true
communion with each other, and with God the Father and his Son
Jesus Christ. His lesson throughout is that the means of union
with God are, on the part of Christ, his atoning blood, ch. (1
John 1:7; 2:2; 3:5; 4:10,14; 5:6) and advocacy, ch. (1 John
2:1) on the part of man, holiness, ch. (1 John 1:6), obedience,
ch. (1 John 2:3) purity, ch. (1 John 3:3) faith, ch. (1 John
3:23; 4:3; 5:5) and above all love. ch. (1 John 2:7; 3:14; 4:7;
5:1)
John, The Second And Third Epistles Of
The second epistle is addressed to an individual woman. One who
had children, and a sister and nieces, is clearly indicated.
According to one interpretation she is "the Lady Electa," to
another, "the elect Kyria," to a third, "the elect Lady." The
third epistle is addressed to Caius or Gaius. He was probably a
convert of St. John, Epist. (3 John 1:4) and a layman of wealth
and distinction, Epits. (3 John 1:5) in some city near Ephesus.
The object of St. John in writing the second epistle was to
warn the lady to whom he wrote against abetting the teaching
known as that of Basilides and his followers, by perhaps an
undue kindness displayed by her toward the preachers of the
false doctrine. The third epistle was written for the purpose
of commending to the kindness and hospitality of Caius some
Christians who were strangers in the place where he lived. It
is probably that these Christians carried this letter with them
to Caius as their introduction.
Joiakim
(whom Jehovah sets up), a high priest, son of the renowned
Jeshua. (Nehemiah 12:10) (B.C. before 446.)
Joiarib
(whom Jehovah defends.)
+ A layman who returned form Babylon with Ezra. (Ezra 8:16)
(B.C. 459.)
+ The founder of one of the courses of priests, elsewhere
called in full [741]Jehoiarib. (Nehemiah 12:6,19)
+ A Shilonite--i.e. probably a descendant of Shelah the son of
Judah. (Nehemiah 11:5) (B.C. before 536.)
Jokdean
(possessed by the people), a city of Judah, in the mountains,
(Joshua 15:56) apparently south of Hebron.
Jokim
(whom Jehovah has set up), one of the sons of Shelah the son of
Judah. (1 Chronicles 4:22)
Jokmeam
(gathered by the people), a city of Ephraim, given with its
suburbs to a Kohathite Levites. (1 Chronicles 6:68) The
situation of Jokmeam (in Authorized Version [742]Jokneam) is to
a certain extent indicated in (1 Kings 4:12) where it is named
with places which we know to have been in the Jordan valley at
the extreme east boundary of the tribe.
Jokneam
(possessed by the people), a city of the tribe of Zebulun,
allotted with its suburbs to the Merarite Levites. (Joshua
21:34) Its modern site is Tell Kaimon, an eminence which stands
just below the eastern termination of Carmel.
Jokshan
(fowler), a son of Abraham and Keturah, (Genesis 25:2,3; 1
Chronicles 1:32) whose sons were Sheba and Dedan.
Joktan
(small), son of Eber, (Genesis 10:25; 1 Chronicles 1:19) and
the father of the Joktanite Arabs. (Genesis 10:30) (B.C. about
2200.)
Joktheel
(subdued by God).
+ A city in the low country of Judah, (Joshua 15:38) named next
to Lachish.
+ "God-subdued," the title given by Amaziah to the cliff
(Authorized Version Selah)--the stronghold of the Edomites--
after he had captured it from them. (2 Kings 14:7) The
parallel narrative of (2 Chronicles 25:11-13) supplies fuller
details.
Jona
(a dove) (Greek form of Jonah), the father of the apostle
Peter, (John 1:42) who is hence addressed as Simon Barjona
(i.e. son of Jona) in (Matthew 16:17)
Jonadab
(whom Jehovah impels).
+ Son of Shimeah and nephew of David. (B.C. 1033.) He is
described as "very subtle." (2 Samuel 13:3) His age naturally
made him the friend of his cousin Amnon, heir to the throne.
(2 Samuel 13:3) He gave him the fatal advice for ensnaring
his sister Tamar. ch (2 Samuel 13:5,6) Again, when, in a
later stage of the same tragedy, Amnon was murdered by
Absalom, and the exaggerated report reached David that all
the princes were slaughtered, Jonadab was already aware of
the real state of the case. (2 Samuel 13:32,33)
+ (Jeremiah 35:6,8,10,14,16,18,19) [[743]Jehonadab]
Jonah
(dove), the fifth of the minor prophets, was the son of
Amittai, and a native of Gath-hepher. (2 Kings 14:25) He
flourished in or before the reign of Jeroboam II., about B.C.
820. Having already, as it seems, prophesied to Israel, he was
sent to Nineveh. The time was one of political revival in
Israel; but ere long the Assyrians were to be employed by God
as a scourge upon them. The prophet shrank from a commission
which he felt sure would result, (Jonah 4:2) in the sparing of
a hostile city. He attempted therefore to escape to Tarshish.
The providence of God, however, watched over him, first in a
storm, and then in his being swallowed by a large fish (a sea
monster, probably the white shark) for the space of three days
and three nights. [On this subject see article [744]Whale]
After his deliverance, Jonah executed his commission; and the
king, "believing him to be a minister form the supreme deity of
the nation," and having heard of his miraculous deliverance,
ordered a general fast, and averted the threatened judgment.
But the prophet, not from personal but national feelings,
grudged the mercy shown to a heathen nation. He was therefore
taught by the significant lesson of the "gourd," whose growth
and decay brought the truth at once home to him, that he was
sent to testify by deed, as other prophets would afterward
testify by word, the capacity of Gentiles for salvation, and
the design of God to make them partakers of it. This was "the
sign of the prophet Jonas." (Luke 11:29,30) But the
resurrection of Christ itself was also shadowed forth in the
history of the prophet. (Matthew 12:39,41; 16:4) The mission of
Jonah was highly symbolical. The facts contained a concealed
prophecy. The old tradition made the burial-place of Jonah to
be Gath-hepher; the modern tradition places it at Nebi-Yunus,
opposite Mosul.
Jonam
(gift or grace of God), the form given to [745]Jonan in the
Revised Version of (Luke 3:30)
Jonan
(perhaps a contraction of Johnana, gift or grace of God), son
of Eliakim, in the genealogy of Christ. (Luke 3:30) (B.C.
before 876.)
Jonas
(a dove).
+ The prophet Jonah. (Matthew 12:39,40,41; 16:4)
+ Father of Peter. (John 21:15-17) [[746]Jona]
Jonathan
that is, "the gift of Jehovah, " the eldest son of King Saul.
(B.C. about 1095-1056.) He was a man of great strength and
activity. (2 Samuel 1:23) He was also famous as a warrior, (1
Chronicles 12:2) as is shown by the courage he showing in
attacking the garrison of the Philistines, in company with is
armor-bearer only, slaying twenty men and putting an army to
flight. (1 Samuel 14:6-16) During the pursuit, Jonathan, who
had not heard of the rash curse, ch. (1 Samuel 14:24) which
Saul invoked on any one who ate before the evening, tasted the
honey which lay on the ground. Saul would have sacrificed him;
but the people interposed in behalf of the hero of that great
day, and Jonathan was saved. ch. (1 Samuel 14:24-45) The chief
interest of Jonathan's career is derived from the friendship
with David, which began on the day of David's return from the
victory over the champion of Gath, and continued till his
death. Their last meeting was in and forest of Ziph, during
Saul's pursuit of David. (1 Samuel 23:16-18) From this time
forth we hear no more till the battle of Gilboa. In that battle
he fell. (1 Samuel 31:2,8) (B.C. 1056.) his ashes were buried
first at Jabesh-gilead, ch. (1 Samuel 31:13) but were afterward
removed with those of his father to Zelah in Benjamin. (2
Samuel 21:12) The news of his death occasioned the celebrated
elegy of David. He left a son, Mephibosheth.
[[747]Mephibosheth]
+ A nephew of David. (2 Samuel 21:21; 1 Chronicles 20:7) He
engaged in single combat with and slew a gigantic Philistine
of Gath. (2 Samuel 21:21) (B.C. 1018.)
+ The son of Abiathar, the high priest, is the last descendant
of Eli of whom we hear anything. (2 Samuel 15:36; 17:15-21; 1
Kings 1:42,43) (B.C. 1023.)
+ One of David's heroes. (2 Samuel 23:32; 1 Chronicles 11:34)
+ The son or descendant of Gershom the son of Moses. (Judges
18:30) [[748]Micah] (B.C. about 1425.)
+ One of the Bene-Adin. (Ezra 8:6)
+ A priest, the son of Asahel, in the time of Ezra. (Ezra
10:15) (B.C. 459.)
+ A priest of the family of Melieu. (Nehemiah 12:14)
+ One of the sons of Kareah, and brother of Johanan. (Jeremiah
40:8) (B.C. 587.)
+ Son of Joiada, and his successor in the high priesthood.
(Nehemiah 12:11,22,23) (B.C. before 332.)
+ Father of Zechariah, a priest who blew the trumpet at the
dedication of the wall. (Nehemiah 12:35)
+ 1 Esdr. 8:32. [See No. 6] (B.C. 446.)
Jonathelemrechokim
(a dumb love of (in) distant places), a phrase found once only
in the Bible, as a heading to the 56th psalm. Aben Ezra, who
regards Jonath-elem-rechokim as merely indicating the
modulation or the rhythm of the psalm, appears to come the
nearest to the meaning of the passage.
Joppa, Or Japho
(beauty), now Jaffa, a town on the southwest coast of
Palestine, in the portion of Dan. (Joshua 19:46) Having a
harbor attached to it--though always, as still, a dangerous
one--it became the port of Jerusalem in the days of Solomon,
and has been ever since. Here Jonah "took ship to flee from the
presence of his Maker." Here, on the house-top of Simon the
tanner, "by the seaside," St. Peter had his vision of
tolerance. (Acts 11:5) The existing town contains about 4000
inhabitants.
Jorah
(the early rain), the ancestor of a family of 112 who returned
from Babylon with Ezra. (Ezra 2:18) In (Nehemiah 7:24) he
appears under the name [749]Hariph, or more correctly the same
family are represented as the Bene-Hariph.
Jorai
(whom Jehovah teaches), one of the Gadites dwelling at Gilead
in Bashan, in the reign of Jothan king of Judah. (1 Chronicles
5:13)
Joram
(whom Jehovah has exalted).
+ Son of Ahab king of Israel. (2 Kings 8:16,25,28,29;
9:14,17,21-23,29) [[750]Jehoram, 1]
+ Son of Jehosphaphat; king of Judah. (2 Kings 8:21,23,24; 1
Chronicles 3:11; 2 Chronicles 22:5,7; Matthew 1:8)
[[751]Jehoram, 2]
+ A priest in the reign of Jehoshaphat. (2 Chronicles 17:8)
+ A Levite, ancestor of Shelomith, in the time of David. (1
Chronicles 26:25)
+ Son of Toi king of Hamath. (2 Samuel 8:10) [[752]Hadoram]
+ 1 Esd. 1:9. [[753]Josabad, 3]
Jordan
(the descender), the one river of Palestine, has a course of
little more than 200 miles, from the roots of Anti-Lebanon to
the head of the Dead Sea. (136 miles in a straight
line.--Schaff.) It is the river of the "great plain" of
Palestine--the "descender," if not "the river of God" in the
book of Psalms, at least that of his chosen people throughout
their history. There were fords over against Jericho, to which
point the men of Jericho pursued the spies. (Joshua 2:7) comp.
Judg 3:28 Higher up where the fords or passages of Bethbarah,
where Gideon lay in wait for the Midianites, (Judges 7:24) and
where the men of Gilead slew the Ephraimites. ch. (Judges 12:6)
These fords undoubtedly witnessed the first recorded passage of
the Jordan in the Old Testament. (Genesis 32:10) Jordan was
next crossed, over against Jericho, by Joshua. (Joshua 4:12,13)
From their vicinity to Jerusalem the lower fords were much
used. David, it is probable, passed over them in one instance
to fight the Syrians. (2 Samuel 10:17; 17:22) Thus there were
two customary places at which the Jordan was fordable; and it
must have been at one of these, if not at both, that baptism
was afterward administered by St. John and by the disciples of
our Lord. Where our Lord was baptized is not stated expressly,
but it was probably at the upper ford. These fords were
rendered so much more precious in those days from two
circumstances. First, it does not appear that there were then
any bridges thrown over or boats regularly established on the
Jordan; and secondly, because "Jordan overflowed all his banks
all the time of harvest." (Joshua 3:15) The channel or bed of
the river became brimful, so that the level of the water and of
the banks was then the same. (Dr. Selah Merrill, in his book
"Galilee in the Time of Christ" (1881), says, "Near Tarichaea,
just below the point where the Jordan leaves the lake (of
Galilee), there was (in Christ's time) a splendid bridge across
the river, supported by ten piers."--ED.) The last feature
which remains to be noticed in the scriptural account of the
Jordan is its frequent mention as a boundary: "over Jordan,"
"this" and "the other side," or "beyond Jordan," were
expressions as familiar to the Israelites as "across the
water," "this" and "the other side of the Channel" are to
English ears. In one sense indeed, that is, in so far as it was
the eastern boundary of the land of Canaan, it was the eastern
boundary of the promised land. (Numbers 34:12) The Jordan rises
from several sources near Panium (Banias), and passes through
the lakes of Merom (Huleh) and Gennesaret. The two principal
features in its course are its descent and its windings. From
its fountain heads to the Dead Sea it rushes down one
continuous inclined plane, only broken by a series of rapids or
precipitous falls. Between the Lake of Gennesaret and the Dead
Sea there are 27 rapids. The depression of the Lake of
Gennesaret below the level of the Mediterranean is 653 feet,
and that of the Dead Sea 1316 feet. (The whole descent from its
source to the Dead Sea is 3000 feet. Its width varies form 45
to 180 feet, and it is from 3 to 12 feet deep. -Schaff.) Its
sinuosity is not so remarkable in the upper part of its course.
The only tributaries to the Jordan below Gennesaret are the
Yarmuk (Hieromax) and the Zerka (Jabbok). Not a single city
ever crowned the banks of the Jordan. Still Bethshan and
Jericho to the west, Gerasa, Pella and Gadara to the east of it
were important cities, and caused a good deal of traffic
between the two opposite banks. The physical features of the
Ghor, through which the Jordan flows, are treated of under
[754]Palestina And Palestine.
Jorim
(whom Jehovah has exalted), son of Matthat, in the genealogy of
Christ. (Luke 3:29)
Jorkoam
(paleness of the people), either a descendant of Caleb the son
of Hezron, or the name of a place in the tribe of Judah. (1
Chronicles 2:44)
Josabad
(whom Jehovah bestows), properly [755]Jozabad the Gederathite,
one of the warriors of Benjamin who joined David at Ziklag. (1
Chronicles 12:4) (B.C. 1055.)
Josaphat
= Jehoshaphat king of Judah. (Matthew 1:8)
Jose
(another form of [756]Joses), son of Eliezer, in the genealogy
of Jesus Christ. (Luke 3:29)
Josech
the form of name given in the Revised Version for [757]Joseph,
in (Luke 3:26) It is not found in the Old Testament.
Josedech = Jehozadak
(whom Jehovah makes just), the son of Seraiah. (Haggai
1:1,12,14; 2:2,4; Zechariah 6:11)
Joseph
(increase).
+ The elder of the two sons of Jacob by Rachel. He was born in
Padan-aram (Mesopotamia), probably about B.C. 1746. He is
first mentioned when a youth, seventeen years old. Joseph
brought the evil report of his brethren to his father, and
they hated him because his father loved him more than he did
them, and had shown his preference by making a dress which
appears to have been a long tunic with sleeves, worn by
youths and maidens of the richer class. (Genesis 37:2) He
dreamed a dream foreshadowing his future power, which
increased the hatred of his brethren. (Genesis 37:5-7) He was
sent by his father to visit his brothers, who were tending
flocks in the fields of Dothan. They resolved to kill him,
but he was saved by Reuben, who persuaded the brothers to
cast Joseph into a dry pit, to the intent that he might
restore him to Jacob. The appearance of the Ishmaelites
suggested his sale for "twenty pieces (shekels) of silver."
ver. 28. Sold into Egypt to Potiphar, Joseph prospered and
was soon set over Potiphar's house, and "all he had he gave
into his hand;" but incurring the anger of Potiphar's wife
ch. (Genesis 39:7-13) he was falsely accused and thrown into
prison, where he remained at least two years, interpreting
during this time the dreams of the cupbearer and the baker.
Finally Pharaoh himself dreamed two prophetic dreams. Joseph,
being sent for, interpreted them in the name of God,
foretelling the seven years of plenty and the seven years of
famine. Pharaoh at once appointed Joseph not merely governor
of Egypt, but second only to the sovereign, and also gave him
to wife Asenath, daughter of Potipherah priest of On
(Hieropolis), and gave him a name or title, Zaphnath-paaneah
(preserver of life). Joseph's first act was to go throughout
all the land of Egypt. During the seven plenteous years there
was a very abundant produce, and he gathered the fifth part
and laid it up. When the seven good years had passed, the
famine began. (Genesis 41:54-57) [[758]Famine] After the
famine had lasted for a time, apparently two years, Joseph
gathered up all the money that was found in the land of Egypt
and in the land of Canaan, for the corn which they brought,
and brought it into Pharaoh's house, (Genesis 47:13,14) and
when the money was exhausted, all the cattle, and finally all
the land except that of the priests, and apparently, as a
consequence, the Egyptians themselves. He demanded, however,
only a fifth part of the produce as Pharaoh's right. Now
Jacob, who had suffered also from the effects of the famine,
sent Joseph's brother to Egypt for corn. The whole story of
Joseph's treatment of his brethren is so graphically told in
Genesis42-45 and is so familiar, that it is unnecessary here
to repeat it. On the death of Jacob in Egypt Joseph carried
him to Canaan, and laid him in the cave of Machpelah, the
burying-place of his fathers. Joseph lived "a hundred and ten
years," having been more than ninety in Egypt. Dying, he took
an oath of his brethren that they should carry up his bones
to the land of promise: thus showing in his latest action the
faith, (Hebrews 11:22) which had guided his whole life. Like
his father he was embalmed, "and he was put in a coffin in
Egypt." (Genesis 50:26) His trust Moses kept, and laid the
bones of Joseph in his inheritance in Shechem, in the
territory of Ephraim his offspring. His tomb is, according to
tradition, about a stone's throw from Jacob's well.
+ Father of Igal, who represented the tribe of Issachar among
the spies. (Numbers 13:7)
+ A lay Israelite who had married a foreign wife. (Ezra 10:42)
(B.C. 459.)
+ A representative of the priestly family of Shebaniah.
(Nehemiah 12:14) (B.C. after 536.)
+ One of the ancestors of Christ, (Luke 3:30) So of Jonan.
+ Another ancestor of Christ, son of Judah. (Luke 3:26) (B.C.
between 536-410.)
+ Another, son of Mattathias. (Luke 3:24) (B.C. after 400.)
+ Son of Heli, and reputed father of Jesus Christ. All that is
told us of Joseph in the New Testament may be summed up in a
few words. He was a just man, and of the house and lineage of
David. He lived at Nazareth in Galilee. He espoused Mary, the
daughter and heir of his uncle Jacob,a nd before he took her
home as his wife received the angelic communication recorded
in (Matthew 1:20) When Jesus was twelve years old Joseph and
Mary took him with them to keep the passover at Jerusalem,
and when they returned to Nazareth he continued to acct as a
father to the child Jesus, and was reputed to be so indeed.
But here our knowledge of Joseph ends. That he died before
our Lord's crucifixion is indeed tolerably certain, by what
is related (John 19:27) and perhaps (Mark 6:3) may imply that
he was then dead. But where, when or how he died we know not.
+ Joseph of Arimathaea, a rich and pious Israelite, probably a
member of the Great Council or Sanhedrin. He is further
characterized as "a good man and a just." (Luke 23:50) We are
expressly told that he did not "consent to the counsel and
deed" of his colleagues in conspiring to bring about the
death of Jesus; but he seems to have lacked the courage to
protest against their judgment. On the very evening of the
crucifixion, when the triumph of the chief priests and rulers
seemed complete, Joseph "went in boldly unto Pilate and
craved the body of Jesus." Pilate consented. Joseph and
Nicodemus then, having enfolded the sacred body in the linen
shroud which Joseph had bought, consigned it to a tomb hewn
in a rock, in a garden belonging to Joseph, and close to the
place of crucifixion. There is a tradition that he was one of
the seventy disciples.
+ Joseph, called Barsabas, and surnamed Justus; one of the two
person chosen by the assembled church, (Acts 1:23) as worthy
to fill the place in the apostolic company from which Judas
had fallen.
Joses
(exalted).
+ Son of Eliezer, in the genealogy of Christ. (Luke 3:29)
+ One of the Lord's brethren. (Matthew 13:55; Mark 6:3)
+ Joses Barnabas. (Acts 4:36) [[759]Barnabas]
Joshah
(whom Jehovah lets dwell), a prince of the house of Simeon. (1
Chronicles 4:34,38-41)
Joshaphat
(whom Jehovah judges), the Mithnite, one of David's guard. (1
Chronicles 11:43)
Joshaviah
(whom Jehovah makes dwell), the son of Elnaam, and one of
David's guard. (1 Chronicles 11:46) (B.C. 1046.)
Joshbekashah
(a seat in a hard place), son of Heman, head of the seventeenth
course of musicians. (1 Chronicles 25:4,25) (B.C. 1014.)
Joshua
(saviour, or whose help is Jehovah). His name appears in the
various forms of [760]HosheaH[761]Oshea, [762]Oshea,
[763]Jehoshua, [764]Jeshua and [765]Jesus.
+ The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27)
(B.C. 1530-1420.) He was nearly forty years old when he
shared in the hurried triumph of the exodus. He is mentioned
first in connection with the fight against Amalek at
Rephidim, when he was chosen by Moses to lead the Israelites.
(Exodus 17:9) Soon afterward he was one of the twelve chiefs
who were sent, (Numbers 13:17) to explore the land of Canaan,
and one of the two, ch. (Numbers 14:6) who gave an
encouraging report of their journey. Moses, shortly before
his death, was directed, (Numbers 27:18) to invest Joshua
with authority over the people. God himself gave Joshua a
charge by the mouth of the dying lawgiver. (31:14,23) Under
the direction of God again renewed, (Joshua 1:1) Joshua
assumed the command of the people at Shittim, sent spies into
Jericho, crossed the Jordan, fortified a camp at Gilgal,
circumcised the people, kept the passover, and was visited by
the Captain of the Lord's host. A miracle made the fall of
Jericho more terrible to the Canaanites. In the great battle
of Beth-horon the Amorites were signally routed, and the
south country was open to the Israelites. Joshua returned to
the camp at Gilgal, master of half of Palestine. He defeated
the Canaanites under Jabin king of Hazor. In six years, six
tribes, with thirty-one petty chiefs, were conquered. Joshua,
now stricken in years, proceeded to make the division of the
conquered land. Timnath-serah in Mount Ephraim was assigned
as Joshua's peculiar inheritance. After an interval of rest,
Joshua convoked an assembly from all Israel. He delivered two
solemn addresses, recorded in (Joshua 23:24) He died at the
age of 110 years, and was buried in his own city,
Timnath-serah.
+ An inhabitant of Beth-shemesh, in whose land was the stone at
which the milch-kine stopped when they drew the ark of God
with the offerings of the Philistines from Ekron to
Beth-shemesh. (1 Samuel 6:14,18) (B.C. 1124.)
+ A governor of the city who gave his name to a gate of
Jerusalem. (2 Kings 23:8) (In the reign of Josiah, B.C. 628.)
+ Jeshua the son of Jozadak. (Haggai 1:14; 2:12; Zechariah 3:1)
etc.
Joshua, Book Of
Named from Joshua the son of Nun, who is the principal
character in it. The book may be regarded as consisting of
three parts:
+ The conquest of Canaan; chs. 1-12.
+ The partition of Canaan; chs. 13-22.
+ Joshua's farewell; chs. 23,24. Nothing is really known as to
the authorship of the book. Joshua himself is generally named
as the author by the Jewish writers and the Christian
fathers; but no contemporary assertion or sufficient
historical proof of the fact exists, and it cannot be
maintained without qualification. The last verses, ch.
(Joshua 24:29-33) were obviously added at a later time. Some
events, such as the capture of Hebron, of Debir, (Joshua
15:13-19) and Judg 1:10-15 Of Leshem, (Joshua 19:47) and Judg
18:7 And the joint occupation of Jerusalem, (Joshua 15:63)
and Judg 1:21 Probably did not occur till after Joshua's
death. (It was written probably during Joshua's life, or soon
after his death (B.C. 1420), and includes his own records,
with revision by some other person not long afterward.)
Josiah
(whom Jehovah heals).
+ The son of Amon and Jedidah, succeeded his father B.C. 641,
in the eighty years of his age, and reigned 31 years. His
history is contained in (2 Kings 22:1; 2 Kings 24:30; 2
Chronicles 34:1; 2 Chronicles 35:1) ... and the first twelve
chapters of Jeremiah throw much light upon the general
character of the Jews in his day. He began in the eighth year
of his reign to seek the Lord; and in his twelfth year, and
for six years afterward, in a personal progress throughout
all the land of Judah and Israel, he destroyed everywhere
high places, groves, images and all outward signs and relics
of idolatry. The temple was restored under a special
commission; and in the course of the repairs Hilkiah the
priest found that book of the law of the Lord which quickened
so remarkably the ardent zeal of the king. He was aided by
Jeremiah the prophet in spreading through his kingdom the
knowledge and worship of Jehovah. The great day of Josiah's
life was the day of the passover in the eighteenth year of
his reign. After this his endeavors to abolish every trace of
idolatry and superstition were still carried on; but the time
drew near which had been indicated by Huldah. (2 Kings 22:20)
When Pharaoh-necho went from Egypt to Carchemish to carry on
his war along the seacoast. Necho reluctantly paused and gave
him battle in the valley of Esdraelon. Josiah was mortally
wounded, and died before he could reach Jerusalem. He was
buried with extraordinary honors.
+ The son of Zephaniah, at whose house took place the solemn
and symbolical crowning of Joshua the high priest. (Zechariah
6:10) (B.C. about 1520.)
Josias
Josiah, king of Judah. (Matthew 1:10,11)
Josibiah
(to whom God gives a dwelling), the father of Jehu, a
Simeonite. (1 Chronicles 4:35)
Josiphiah
(whom Jehovah will increase), the father or ancestor of
Shelomith, who returned with Ezra. (Ezra 8:10) (B.C. 459.)
Jot
the English form of the Greek iota, i.e., the smallest letter
of the Greek alphabet. The Hebrew is yod, or y formed like a
comma ('). It is used metaphorically to express the minutest
thing.
Jotbah
(goodness), the native place of Meshullemeth, the queen of
Manasseh. (2 Kings 21:19)
Jotbath, Or Jotbathah
(goodness), (10:7; Numbers 33:33) a desert station of the
Israelites.
Jotham
(Jehovah is upright).
+ The youngest son of Gideon, (Judges 9:5) who escaped from the
massacre of his brethren. (B.C. after 1256.) His parable of
the reign of the bramble is the earliest example of the kind.
+ The son of King Uzziah or Azariah and Jerushah. After
administering the kingdom for some years during his father's
leprosy, he succeeded to the throne B.C. 758, when he was 25
years old, and reigned 16 years in Jerusalem. He was
contemporary with Pekah and with the prophet Isaiah. His
history is contained in (2 Kings 15:1) ... and 2Chr 27:1 ...
+ A descendant of Judah, son of Jahdai. (1 Chronicles 2:47)
Jozabad
(Jehovah justifies).
+ A captain of the thousands of Manasseh, who deserted to David
before the battle of Gilboa. (1 Chronicles 12:20) (B.C.
1053.)
+ A hero of Manasseh, like the preceding. (1 Chronicles 12:20)
+ A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C.
726.)
+ A chief Levite in the reign of Josiah. (2 Chronicles 35:9)
+ A Levite, son of Jeshua, in the days of Ezra. (Ezra 8:33)
(B.C. 459.) Probably identical with No. 7.
+ A priest of the sons of Pashur, who had married a foreign
wife. (Ezra 10:22)
+ A Levite among those who returned with Ezra and had married
foreign wives. He is probably identical with Jozabad the
Levite, (Nehemiah 8:7) and with Jozabad who presided over the
outer work of the temple. (Nehemiah 11:16) (B.C. 459.)
Jozachar
(whom Jehovah has remembered), one of the murderers of Joash
king of Judah. (2 Kings 12:21) The writer of the Chronicles, (2
Chronicles 24:26) calls him [766]Zabad. (B.C. 837.)
Jozadak
(whom Jehovah has made just). (Ezra 3:2,8; 5:2; 10:18; Nehemiah
12:26) The contracted form of Jehozadak.
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Table of Contents
Jubal
(music), a son of Lamech by Adah, and the inventor of the "harp
and organ." (Genesis 4:21)
Jubilee, The Year Of
+ the name.--The name jubilee is derived from the Hebrew jobel,
the joyful shout or clangor of trumpets, by which the year of
jubilee was announced.
+ The time of its celebration.--It was celebrated every
fiftieth year, marking the half century; so that it followed
the seventh sabbatic year, and for two years in succession
the land lay fallow. It was announced by the blowing of
trumpets on the day of atonement (about the 1st of October),
the tenth day of the first month of the Israelites' civil
year (the seventh of their ecclesiastical year).
+ The laws connected with the jubilee.--These embrace three
points: (1) Rest for the soil. (Leviticus 25:11,12) The land
was to lie fallow, and there was to be no tillage as on the
ordinary sabbatic year. The land was not to be sown, nor the
vineyards and oliveyards dressed; and neither the spontaneous
fruits of the soil nor the produce of the vine and olive was
to be gathered, but all was to be left for the poor, the
slave, the stranger and the cattle. (Exodus 23:10,11) The law
was accompanied by a promise of treble fertility int he sixth
year, the fruit of which was to be eaten till the harvest
sown in the eighth year was reaped in the ninth. (Leviticus
25:20-22) But the people were not debarred from other sources
of subsistence, nor was the year to be spent in idleness.
They could fish and hunt, take care of their bees and flocks,
repair their buildings and furniture, and manufacture their
clothing. (2) Reversion of landed property. "The Israelites
had a portion of land divided to each family by lot. This
portion of the promised land they held of God, and were not
to dispose of it as their property in fee-simple. Hence no
Israelite could part with his landed estate but for a term of
years only. When the jubilee arrived, it again reverted to
the original owners."--Bush. This applied to fields and
houses in the country and to houses of the Levites in walled
cities; but other houses in such cities, if not redeemed
within a year from their sale, remained the perpetual
property of the buyer. (3) The manumission of those
Israelites who had become slaves. "Apparently this periodic
emancipation applied to every class of Hebrew servants--to
him who had sold himself because he had become too poor to
provide for his family, to him who had been taken and sold
for debt, and to him who had been sold into servitude for
crime. Noticeably, this law provides for the family rights of
the servant."--Cowles' Hebrew History
+ The reasons for the institution of the jubilee.--It was to be
a remedy for those evils which accompany human society and
human government; and had these laws been observed, they
would have made the Jewish nation the most prosperous and
perfect that ever existed. (1) The jubilee tended to abolish
poverty. It prevented large and permanent accumulations of
wealth. It gave unfortunate families an opportunity to begin
over again with a fair start in life. It particularly favored
the poor, without injustice to the rich. (2) It tended to
abolish slavery, and in fact did abolish it; and it greatly
mitigated it while it existed. "The effect of this law was at
once to lift from the heart the terrible incubus of a
life-long bondage--that sense of a hopeless doom which knows
no relief till death."--Cowles. (3) "As an agricultural
people, they would have much leisure; they would observe the
sabbatic spirit of the year by using its leisure for the
instruction of their families in the law, and for acts of
devotion; and in accordance with this there was a solemn
reading of the law to the people assembled at the feast of
tabernacles."--Smith's larger Dictionary. (4) "This law of
entail, by which the right heir could never be excluded, was
a provision of great wisdom for preserving families and
tribes perfectly distinct, and their genealogies faithfully
recorded, in order that all might have evidence to establish
their right to the ancestral property. Hence the tribe and
family of Christ were readily discovered at his birth."
+ Mode of celebration.--"The Bible says nothing of the mode of
celebration, except that it was to be proclaimed by trumpets,
and that it was to be a sabbatic year. Tradition tells us
that every Israelite blew nine blasts, so as to make the
trumpet literally 'sound throughout the land,' and that from
the feast of trumpets or new year till the day of atonement
(ten days after), the slaves were neither manumitted to
return to their homes, nor made use of by their master, but
ate, drank and rejoiced; and when the day of atonement came,
the judges blew the trumpets, the slaves were manumitted to
go to their homes, and the fields were set free."--McClintock
and Strong.
+ How long observed.--Though very little is said about its
observance in the Bible history of the Jews, yet it is
referred to, and was no doubt observed with more or less
faithfulness, till the Babylonish captivity.--ED.)
Jucal
(powerful), son of Shelemiah. (Jeremiah 38:1)
Juda
(praised).
+ Son of Joseph, in the genealogy of Christ. (Luke 3:30)
+ Son of Joanna, or Hananiah. [[767]Hananiah, 8] (Luke 3:26) He
seems to be certainly the same person as [768]Abiud in
(Matthew 1:13)
+ One of the Lord's brethren, enumerated in (Mark 6:3)
+ The patriarch Judah. Sus. 56; (Luke 3:33; Hebrews 7:14;
Revelation 5:5; 7:5)
Judaea, Or Judea
(from Judah), a territorial division which succeeded to the
overthrow of the ancient landmarks of the tribes of Israel and
Judah in their respective captivities. The word first occurs
(Daniel 5:13) Authorized Version "Jewry," and the first mention
of the "province of Judea" is in the book of Ezra, (Ezra 5:8)
It is alluded to in (Nehemiah 11:3) (Authorized Version
"Judah"). In the apocryphal books the word "province" is
dropped, and throughout them and the New Testament the
expressions are "the land of Judea," "Judea." In a wide and
more improper sense, the term Judea was sometimes extended to
the whole country of the Canaanites, its ancient inhabitants;
and even in the Gospels we read of the coasts of Judea "beyond
Jordan." (Matthew 19:1; Mark 10:1) Judea was, in strict
language, the name of the third district, west of the Jordan
and south of Samaria. It was made a portion of the Roman
province of Syria upon the deposition of Archelaus, the
ethnarch of Judea, in A.D. 6, and was governed by a procurator,
who was subject to the governor of Syria.
Judah
(praised, celebrated), the fourth son of Jacob and the fourth
of Leah. (B.C. after 1753.) Of Judah's personal character more
traits are preserved than of any other of the patriarchs, with
the exception of Joseph, whose life he in conjunction with
Reuben saved. (Genesis 37:26-28) During the second visit to
Egypt for corn it was Judah who understood to be responsible
for the safety of Benjamin, ch. (Genesis 43:3-10) and when,
through Joseph's artifice, the brothers were brought back to
the palace, he is again the leader and spokesman of the band.
So too it is Judah who is sent before Jacob to smooth the way
for him in the land of Goshen. ch. (Genesis 46:28) This
ascendancy over his brethren is reflected in the last words
addressed to him by his father. The families of Judah occupy a
position among the tribes similar to that which their
progenitor had taken among the patriarchs. The numbers of the
tribe at the census at Sinai were 74,600. (Numbers 1:26,27) On
the borders of the promised land they were 76,500. (Genesis
26:22) The boundaries and contents of the territory allotted to
Judah are narrated at great length, and with greater minuteness
than the others, in (Joshua 15:20-63) The north boundary, for
the most part coincident with the south boundary of Benjamin,
began at the embouchure of the Jordan and ended on the west at
Jabneel on the coast of the Mediterranean, four miles south of
Joppa. On the east the Dead Sea, and on the west the
Mediterranean, formed the boundaries. The southern line is hard
to determine, since it is denoted by places many of which have
not been identified. It left the Dead Sea at its extreme south
end, and joined the Mediterranean at the Wady el-Arish. This
territory is in average length about 45 miles, and in average
breadth about 50.
Judah, Kingdom Of
Extent.--When the disruption of Solomon's kingdom took place at
Shechem, B.C. 975, only the tribe of Judah followed David, but
almost immediately afterward the larger part of Benjamin joined
Judah. A part, if no all, of the territory of Simeon, (1 Samuel
27:6; 1 Kings 19:3) comp. Josh 19:1 And of Dan, (2 Chronicles
11:10) comp. Josh 19:41,42 Was recognized as belonging to
Judah; and in the reigns of Abijah and Asa the southern kingdom
was enlarged by some additions taken out of the territory of
Ephraim. (2 Chronicles 13:19; 15:8; 17:2) It is estimated that
the territory of Judah contained about 3450 square miles.
Advantages.--The kingdom of Judah possessed many advantages
which secured for it a longer continuance than that of Israel.
A frontier less exposed to powerful enemies, a soil less
fertile, a population hardier and more united, a fixed and
venerated centre of administration and religion, a hereditary
aristocracy in the sacerdotal caste, an army always
subordinate, a succession of kings which no revolution
interrupted; so that Judah survived her more populous and more
powerful sister kingdom by 135 years, and lasted from B.C. 975
to B.C. 536. History--The first three kings of Judah seem to
have cherished the hope of re-establishing their authority over
the ten tribes; for sixty years there was war between them and
the kings of Israel. The victory achieved by the daring Abijah
brought to Judah a temporary accession of territory. Asa
appears to have enlarged it still further. Hanani's
remonstrance, (2 Chronicles 16:7) prepares us for the reversal
by Jehoshaphat of the policy which Asa pursued toward Israel
and Damascus. A close alliance sprang up with strange rapidity
between Judah and Israel. Jehoshaphat, active and prosperous,
commanded the respect of his neighbors; but under Amaziah
Jerusalem was entered and plundered by the Israelites. Under
Uzziah and Jotham, Judah long enjoyed prosperity, till Ahaz
became the tributary and vassal of Tiglath-pileser. Already in
the fatal grasp of Assyria, Judah was yet spared for a
checkered existence of almost another century and a half after
the termination of the kingdom of Israel. The consummation of
the ruin came upon its people in the destruction of the temple
by the hand of Nebuzaradan, B.C. 536. There were 19 kings, all
from the family of David. (Population.--We have a gage as to
the number of the people at different periods in the number of
soldiers. If we estimate the population at four times the
fighting men, we will have the following table: King...Date ...
Soldiers ... Population David...B.C. 1056-1015 ... 500,000 ...
2,000,000 Rehoboam...975-957 ... 180,000 ... 720,000
Abijah...957-955 ... 400,000 ... 1,600,000 Asa...955-914 ...
500,000 ... 2,000,000 Jehoshaphat...914-889 ... 1,160,000 ...
4,640,000 Amaziah...839-810 ... 300,000 ... 1,200,000 -ED.)
Judas
surnamed Barsabas, a leading member of the apostolic church at
Jerusalem, (Acts 15:22) endued with the gift of prophesy, ver.
(Acts 15:32) chosen with Silas to accompany Paul and Barnabas
as delegates to the church at Antioch. (A.D. 47.) Later, Judas
went back to Jerusalem.
the Greek form of the Hebrew name Judah, occurring in the LXX,
and the New Testament.
+ The patriarch Judah. (Matthew 1:2,3)
+ A man residing at Damascus, in "the street which is called
Straight," in whose house Saul of Tarsus lodged after his
miraculous conversion. (Acts 9:11)
Judas Iscariot
(Judas of Kerioth). He is sometimes called "the son of Simon,"
(John 6:71; 13:2,26) but more commonly ISCARIOTES. (Matthew
10:4; Mark 3:19; Luke 6:16) etc. The name Iscariot has received
many interpretations more of less conjectural. The most
probable is from Ish Kerioth, i.e. "man of Kerioth," a town in
the tribe of Judah. (Joshua 15:25) Of the life of Judas before
the appearance of his name in the lists of the apostles we know
absolutely nothing. What that appearance implies, however, is
that he had previously declared himself a disciple. He was
drawn, as the others were, by the preaching of the Baptist, or
his own Messianic hopes, or the "gracious words" of the new
Teacher, to leave his former life, and to obey the call of the
Prophet of Nazareth. The choice was not made, we must remember,
without a provision of its issue. (John 6:64) The germs of the
evil, in all likelihood, unfolded themselves gradually. The
rules to which the twelve were subject in their first journey,
(Matthew 10:9,10) sheltered him from the temptation that would
have been most dangerous to him. The new form of life, of which
we find the first traces in (Luke 8:3) brought that temptation
with it. As soon as the twelve were recognized as a body,
travelling hither and thither with their Master, receiving
money and other offerings, and redistributing what they
received to the poor, it became necessary that some one should
act as the steward and almoner of the small society, and this
fell to Judas. (John 12:6; 13:29) The Galilean or Judean
peasant found himself entrusted with larger sums of money than
before, and with this there came covetousness, unfaithfulness,
embezzlement. Several times he showed his tendency to avarice
and selfishness. This, even under the best of influences, grew
worse and worse, till he betrayed his Master for thirty pieces
of silver. (Why was such a man chosen to be one of the
twelve?-- (1) There was needed among the disciples, as in the
Church now, a man of just such talents as Judas possessed,--the
talent for managing business affairs. (2) Though he probably
followed Christ at first from mixed motives, as did the other
disciples, he had the opportunity of becoming a good and useful
man. (3) It doubtless was included in God's plans that there
should be thus a standing argument for the truth and honesty of
the gospel; for if any wrong or trickery had been concealed, it
would have been revealed by the traitor in self-defence. (4)
Perhaps to teach the Church that God can bless and the gospel
can succeed even though some bad men may creep into the fold.
What was Judas' motive in betraying Christ?-- (1) Anger at the
public rebuke given him by Christ at the supper in the house of
Simon the leper. (Matthew 26:6-14) (2) Avarice, covetousness,
the thirty pieces of silver. (John 12:6) (3) The reaction of
feeling in a bad soul against the Holy One whose words and
character were a continual rebuke, and who knew the traitors
heart. (4) A much larger covetousness,--an ambition to be the
treasurer, not merely of a few poor disciples, but of a great
and splendid temporal kingdom of the Messiah. He would hasten
on the coming kingdom by compelling Jesus to defend himself.
(5) Perhaps disappointment because Christ insisted on
foretelling his death instead of receiving his kingdom. He
began to fear that there was to be no kingdom, after all. (6)
Perhaps, also, Judas "abandoned what seemed to him a failing
cause, and hoped by his treachery to gain a position of honor
and influence in the Pharisaic party." The end of Judas.-- (1)
Judas, when he saw the results of his betrayal, "repented
himself." (Matthew 27:3-10) He saw his sin in a new light, and
"his conscience bounded into fury." (2) He made ineffectual
struggles to escape, by attempting to return the reward to the
Pharisees, and when they would not receive it, he cast it down
at their feet and left it. (Matthew 27:5) But, (a) restitution
of the silver did not undo the wrong; (b) it was restored in a
wrong spirit,--a desire for relief rather than hatred of sin;
(c) he confessed to the wrong party, or rather to those who
should have been secondary, and who could not grand
forgiveness; (d) "compunction is not conversion." (3) The money
was used to buy a burial-field for poor strangers. (Matthew
27:6-10) (4) Judas himself, in his despair, went out and hanged
himself, (Matthew 27:5) at Aceldama, on the southern slope of
the valley of Hinnom, near Jerusalem, and in the act he fell
down a precipice and was dashed into pieces. (Acts 1:18) "And
he went to his own place." (Acts 1:25) "A guilty conscience
must find neither hell or pardon." (5) Judas' repentance may be
compared to that of Esau. (Genesis 27:32-38; Hebrews 12:16,17)
It is contrasted with that of Peter. Judas proved his
repentance to be false by immediately committing another sin,
suicide. Peter proved his to be true by serving the Lord
faithfully ever after.--ED.)
Judas Maccabaeus
[[769]Maccabees]
Judas Of Galilee
the leader of a popular revolt "in the days of the taxing"
(i.e. the census, under the prefecture of P. Sulp. Quirinus,
A.D. 6, A.U.C. 759), referred to by Gamaliel in his speech
before the Sanhedrin. (Acts 5:37) According to Josephus, Judas
was a Gaulonite of the city of Gamala, probably taking his name
of Galilean from his insurrection having had its rise in
Galilee. The Gaulonites, as his followers were called, may be
regarded as the doctrinal ancestors of the Zealots and Sicarii
of later days.
Judas, The Lords Brother
Among the brethren of our Lord mentioned by the people of
Nazareth. (Matthew 13:55; Mark 6:3) Whether this and the Jude
above are the same is still a disputed point.
Jude, Epistle Of
Its author was probably Jude, one of the brethren of Jesus, the
subject of the preceding article. There are no data from which
to determine its date or place of writing, but it is placed
about A.D. 65. The object of the epistle is plainly enough
announced ver. 3; the reason for this exhortation is given ver.
+ The remainder of the epistle is almost entirely occupied by a
minute depiction of the adversaries of the faith. The epistle
closes by briefly reminding the readers of the oft-repeated
prediction of the apostles--among whom the writer seems not
to rank himself--that the faith would be assailed by such
enemies as he has depicted, vs. (Jude 1:17-19) exhorting them
to maintain their own steadfastness in the faith, vs. (Jude
1:20,21) while they earnestly sought to rescue others from
the corrupt example of those licentious livers, vs. (Jude
1:22,23) and commending them to the power of God in language
which forcibly recalls the closing benediction of the epistle
to the Romans. vs. (Jude 1:24,25) cf. Roma 16:25-27 This
epistle presents one peculiarity, which, as we learn from St.
Jerome, caused its authority to be impugned in very early
times--the supposed citation of apocryphal writings. vs.
(Jude 1:9,14,15) The larger portion of this epistle, vs.
(Jude 1:3-16) is almost identical in language and subject
with a part of the Second Epistle of Peter. (2 Peter 2:1-19)
Jude, Or Judas
called also LEBBEUS and [770]Thaddeus, Authorized Version
"Judas the brother of James," one of the twelve apostles. The
name of Jude occurs only once in the Gospel narrative. (John
14:22; Matthew 10:3; Mark 3:18; Luke 6:16; John 14:22; Acts
1:13) Nothing is certainly known of the later history of the
apostle. Tradition connects him with the foundation of the
church at Edessa.
Judges
The judges were temporary and special deliverers, sent by God
to deliver the Israelites from their oppressors; not supreme
magistrates, succeeding to the authority of Moses and Joshua.
Their power only extended over portions of the country, and
some of them were contemporaneous. Their first work was that of
deliverers and leaders in war; they then administered justice
to the people, and their authority supplied the want of a
regular government. Even while the administration of Samuel
gave something like a settled government to the south, there
was scope for the irregular exploits of Samson on the borders
of the Philistines; and Samuel at last established his
authority as judge and prophet, but still as the servant of
Jehovah, only to see it so abused by his sons as to exhaust the
patience of the people, who at length demanded a king, after
the pattern of the surrounding nations. The following is a list
of judges, whose history is given under their respective
names:-- First servitude, to Mesopotamia-- 8 years. First
judge: Othniel. 40 years. Second servitude, to Moab-- 18 years.
Second judge: Ehud; 80 years. Third judge: Shamgar.--- Third
servitude, to Jabin and Sisera-- 20 years. Fourth judge:
Deborah and Barak. 40 years. Fourth servitude, to Midian-- 7
years. Fifth judge: Gideon; 40 years. Sixth judge: Abimelech; 3
years. Seventh judge: Tola; 23 years. Eighth judge: Jair. 22
years. Fifth servitude, to Ammon-- 18 years. Ninth judge:
Jephthah; 6 years. Tenth judge: Ibzan; 7 years. Eleventh judge:
Elon; 10 years. Twelfth judge: Abdon. 8 years. Sixth servitude,
to the Philistines-- 40 years. Thirteenth judge: Samson 20
years. Fourteenth judge: Eli; 40 years. Fifteenth judge:
Samuel. More than likely some of these ruled simultaneously. On
the chronology of the judges, see the following article.
Judges, Book Of
of which the book or Ruth formed originally a part, contains a
history from Joshua to Samson. The book may be divided into two
parts:--
+ Chs. 1-16. We may observe in general on this portion of the
book that it is almost entirely a history of the wars of
deliverance.
+ Chs. 17-21. This part has no formal connection with the
preceding, and is often called an appendix. The period to
which the narrative relates is simply marked by the
expression, "when there was no king in Israel." ch. (Judges
19:1; 18:1) It records-- (a) The conquest of Laish by a
portion of the tribe of Dan, and the establishment there of
the idolatrous worship of Jehovah already instituted by Micah
in Mount Ephraim. (b) The almost total extinction of the
tribe of Benjamin. Chs. 17-21 are inserted both as an
illustration of the sin of Israel during the time of the
judges and as presenting a contrast with the better order
prevailing in the time of the kings. The time commonly
assigned to the period contained in this book is 299 years.
The dates given in the last article amount to 410 years,
without the 40 years of Eli; but in (1 Kings 6:1) the whole
period from the exodus to the building of the temple is
stated as 480 years. But probably some of the judges were
contemporary, so that their total period is 299 years instead
of 410. Mr. Smith in his Old Testament history gives the
following approximate dates: Periods...Years-- Ending about
B.C.:
+ From the exodus to the passage of Jordan...40-- 1451.
+ To the death of Joshua and the surviving elders...[40]--
1411.
+ Judgeship of Othniel...40-- 1371. 4,5. Judgeship of Ehud
(Shamgar included)...80-- 1291.
+ Judgeship of Deborah and Barak...40-- 1251.
+ Judgeship of Gideon...40-- 1211. 8,9. Abimelech to Abdon,
total...[80]-- 1131.
+ Oppression of the Philistines, contemporary with the
judgeships of Eli, Samson (and Samuel?)...40-- 1091.
+ Reign of Saul (including perhaps Samuel)...40-- 1051.
+ Reign of David...40-- 1011. Total...480. On the whole, it
seems safer to give up the attempt to ascertain the
chronology exactly.
Judgment Hall
The word praetorium is so translated five times in the
Authorized Version of the New Testament, and in those five
passages it denotes two different places.
+ In (John 18:28,33; 19:9) it is the residence which Pilate
occupied when he visited Jerusalem. The site of Pilate's
praetorium in Jerusalem has given rise to much dispute, some
supposing it to be the palace of King Herod, others the tower
of Antonia; but it was probably the latter, which was then
and long afterward the citadel of Jerusalem.
+ In (Acts 23:35) Herod's judgment hall or praetorium in
Caesarea was doubtless a part of that magnificent range of
buildings the erection of which by King Herod is described in
Josephus. The word "palace," or "Caesar's court." in the
Authorized Version of (Philemon 1:13) is a translation of the
same word praetorium. It may here have denoted the quarter of
that detachment of the praetorian guards which was in
immediate attendance upon the emperor, and had barracks in
Mount Palatine at Rome.
Judith
(Jewess, or praised).
+ The daughter of Beeri the Hittite, and wife of Esau. (Genesis
26:34) (B.C. 1797.)
+ The heroine of the apocryphal book which bears her name, who
appears as an ideal type of piety, Judith 8:6, beauty, ch.
11:21, courage and chastity. ch. 16:22 ff.
Judith, The Book Of
one of the books of the Apocrypha, belongs to the earliest
specimens of historical fiction. As to its authorship it
belongs to the Maccabean period, B.C. 175-135, which it
reflects not only in its general spirit, but even in its
smaller traits.
Julia
(feminine of Julius), a Christian woman at Rome, probably the
wife of Philologus, in connection with whom she is saluted by
St. Paul. (Romans 16:15) (A.D. 55.)
Julius
(soft-haired), the centurion of "Augustus' band," to whose
charge St. Paul was delivered when he was sent prisoner from
Caesarea to Rome. (Acts 27:1,3) (A.D. 60.)
Junia
(belonging to Juno), a Christian at Rome, mentioned by St. Paul
as one of his kinsfolk and fellow prisoners, of note among the
apostles, and in Christ before St. Paul. (Romans 16:7) (A.D.
55).
Junias
Revised Version for [771]Junia above. It is the more literal
form.
Juniper
(1 Kings 19:4,5; Job 30:4; Psalms 120:4) a sort of broom,
Genista monosperma, G. raetam of Forskal, answering to the
Arabic rethem . It is very abundant in the desert of Sinai, and
affords shade and protection, in both heat and storm, to
travellers. The rethem is a leguminous plant, and bears a white
flower. It is found also in Spain. It is an erect shrub, with
no main trunk, but many wand-like, slender branches, and is
sometimes twelve feet high. Its use is very great in stopping
the sand.--ED.)
Jupiter
(a father that helps), the Greek Zeus. The Olympian Zeus was
the national god of the Hellenic race, as well as the supreme
ruler of the heathen world, and as such formed the true
opposite to Jehovah. Jupiter or Zeus is mentioned in two
passages of the New Testament, on the occasion of St. Paul's
visit to Lystra, (Acts 14:12,13) where the expression "Jupiter,
which was before their city," means that his temple was outside
the city. Also in (Acts 19:35)
Jushabhesed
(whose love is returned), son of Zerubbabel. (1 Chronicles
3:20)
Justus
(just).
+ A surname of Joseph, called Barsabas. (Acts 1:23) (A.D. 30.)
+ A Christian at Corinth, with whom St. Paul lodged. (Acts
18:7) (A.D. 49.) (Given in the Revised Version as [772]Titus
Justus JUSTUS; and it is possible that he may be the same
person as Titus the companion of Paul.)
+ A surname of Jesus, a friend of St. Paul. (Colossians 4:11)
(A.D. 57.)
Juttah
(stretched out), a city in the mountain region of Judah, in the
neighborhood of Maon and Carmel. (Joshua 15:55) The place is
now known as Yutta .