Joses – Judas

Joses

1. One of the ‘brethren of the Lord’ (Mk 6* 15«- ", Matthew 27:56). In Matthew 13 aV has Joses, but RV correctly Joseph. 2. The natal name (Acts 4:36 AV) of Barnabas; KV correctly has Joseph.

Joshah

A Simeonite chief (1 Chronicles 4:34).

Joshaphat

1. One of David’s heroes (1 Chronicles 11:43). 2. A priest in David’s time (1 Chronicles 15:24).

Joshaviah

One of David’s heroes (1 Chronicles 11:46).

Joshbekashah

A son of Heman (1 Chronicles 25:4, 24). There is reason to believe that this and five of the names associated vrith it are really a fragment of a hymn or prayer.

JOSHES -BASSHEBETH occurs in RV of 2 Samuel 23:8 as a proper name in place of the meaningless ‘that sat in the seat’ of the AV. But the text is corrupt, and the original name Jashobeam must be restored from the parallel passage, 2 Chronicles 11:11, just as the ‘Hachmonite’ must be substituted for the ‘Tahchemonite.’

Joshibiah

A Simeonite chief (1 Chronicles 4:35).

Joshua

Joshua (on forms and meaning of the name see next art.). — 1. The successor of Moses. See next article. 2. The Bethshemite in whose field was the stone on which the ark was set, on its return from the land of the Philistines(1 S6"‘i’). 3. The governor of Jerusalem in the time of Josiah (2 Kings 23:8). 4. The high priest who along with Zerub. directed affairs at Jerusalem after the restoration (Haggai 1:1, 12, 14 etc.. Zee S’- ‘■’ etc.). In the books of Hag. and Zee. he is called Joshua, in Ezr. and Neh Jeshua (wh. see). See also Jesus, 2.

Joshua

(cf. jEsns, 1). The successor of Moses as leader of Israel. He is called Hoshea in Deuteronomy 32:44, Numbers 13:8; and in Numbers 13:16 this is represented as his original name. But Numbers 13 is late, and the versions in Dt. show that ‘Joshua’ was probably the original reading. The most likely rendering of the naraeis ‘Jahweh is salvation.’ The son of Nun and of the tribe of Ephraim, he commanded the army in the battle with Amalek (Exodus 17:8–16), attended on Moses at Mt. Sinai (32:17 f.), and at the Tent of Meeting (33:11; all these passages are from E); acted as one of the twelve spies (Numbers 13:8 14:6–9). was spared along with Caleb (14; all P). His subsequent history belongs to the story of the conquest of Canaan (see following article). He was buried in Timnath-serah (Joshua 19:50 24:30) or Timnath-heres (Judges 2:9), in the hill-country of Ephraim.

The view is widely held that Joshua has no historical reality as a person, that his name is merely the name of a clan in Ephraim, and that his leadership in Israel represents, andputs back into the period of the eonquest.the commanding position which Ephraim had come to hold in the Israelite confederation. And the effort is made to show tiiat he makes his appearance fiiBt in E, the N. Israelite or Ephraimite source. But the old poetic fragment Joshua 10:12 f. represents him as speaking in the name of united Israel, and Joshua 17:14–18 brings him into view in his dealing with his own tribe as having more than their interests in his mind, as being in some sense the arbiter of the confederacy. And while it is difficult on any reading of the history to understand why all our sources say nothing about the conquest of Central Palestine, this becomes doubly difficult if originally this was the scene of Joshua’s first activity and influence. The historical foundation for making the hero of Ephraim. into the conqueror of all Canaan is absent.

It seems more probable that Joshua led the nation in their first assault on Palestine, that imder his leadership the entry by Jericho was won, and a wedge thrust into the land by the capture of Bethel and Ai. After this early and united victory, the tribes may have divided for their future settlements, and the separate^ conquests may have been carried out, as the traditions in Jg. represent them, in a more piecemeal and imperfect fashion. But this is not incompatible with the fact that Joshua may have retained such a position of arbiter as, e.g., Joshua 17 gives him. The loose confederacy, which still recognized its unity against its enemies, may have turned naturally for guidance to one who led its early efforts. In our later sources the conquest was conceived in a different fashion. It was represented as thorough, and as carried out by a united people. The writers naturally grouped all this round the name of one who had been able, though only for a short time, to give the tribes a sense of unity and to begin their assault on their new land. They idealized both his person and his work. But only on the supposition that there was something to idealize is it possible to understand why a man, who belongs to a clan in Ephraim which is otherwise unknown, came to be set up as the hero under whom they won their foothold among the nations, and passed from wandering tribes into a people.

A. C. Welch.

Joshua

1. Place in the Canon. — The book was placed by the Jews among the Early Prophets, i.e. Joshua, Judges, Samuel, Kings. The reason generally accepted for this is that Joshua, unlike Exodus or Leviticus, does not contain Torah or law. But Genesis, which recounts only the origins of the nation to which the Torah was delivered, was included in the Pentateuch ; Joshua, which relates the conquest of the land where the Torah was to be practised, was excluded. Jewish tradition worked with criteria of which we are ignorant, but in separating Joshua from the Pentateuch it may have recognized the presence of different documents.

Modern criticism has insisted on connecting the book more closely with the Pentateuch, on the ground that, since all the Pentateuch documents look forward to the fulfilment of Jahweh’s promise of Palestine, Joshua, which relates the conquest, is a necessary sequel. This, however, forgets (a) that all Hebrew history is a unity in which the conquest of Palatine is merely an incident; (6) that Deuteronomy looks forward beyond the conquest to the erection of a national sanctuary, for which Joshua provides no more than the foundation. And there are other evidences that Joshua formed part of a history which extended through the period of the Judges to the establishment of the kingdom in Jerusalem. It is possible that a wider recognition of this fact may help to clear up some of the difficult questions as to the composition of the book.

2. Structure and contents. — The book falls into three parts: (a) the conquest, chs. 1-12; (b) the division of the land, chs. 13-21; (c) a conclusion, chs. 22-24. It is convenient to discuss these separately.

<a) In chs. 1-12, an account, closely akin to JE, supplies the foundation. It relates the mission of the spies to Jericho (2’-o- "-24)^ and the consequent passage of Jordan (3i- "-" 4i-"‘»- "-is. 20). in the latter story a difference in substance proves the presence of two accounts, but every effort to identify one of these with J, the other with E, fails from insufficient criteria. It recounts the circumcision at Gilgal, which it views as a novelty {‘the second time’ of 5^ is absent from the LXX), since by this means the reproach of the circumcised Egyptians is removed from the people (52f. 8f.). The story of the capture of Jericho and Ai (in both of which the presence of two accounts is clear) follows (518-62’ 72-26 81-29), with the trespass of Achan. Joshua then makes a compact with the Gibeonites (O^-oan-i6a. IB. 22f. 26. 27a)^ and advauccs to the victory at Beth-horon (IQi-‘- a-". i2b-i4a)^ to the execution at Makkedah (10>5-"- "‘■), and to the victory at the Waters of Merom (l l’-» [in part]).

This account has been thoroughly revised by an editor who is closely akin in spirit and language to the author of the framework of Deuteronomy. He added an introduction into which he has fused earlier material (ch. 1). He brought out certain features in connexion with the passage of Jordan — the fear inspired in the Canaanites, the presence of the 2i tribes, the exaltation of Joshua by Jahweh (2i«- 3"- 4"i>. m. u. si-m 51). Hebrews 6 a different reason for the circumcision at Gilgal (5:4–7). and added some details to the fraud of the Gibeonites (9"- "I. 10. 24f. 27b.), and to the story of Beth-horon (9. i4b. 2s). He concluded the conquest of the South (10) and the victory at Merom (ll’°-!»), with a summary of the result; and he added a review of the entire conquest in ch. 12. In his work he does not add independent material to his original, but by his arrangement and omissions gives a new aspect to the account. Thus several indications point to his having omitted much from his documents. It is sufficient to mention one — the absence of any account of the conquest of Central Palestine. This is the more remarkable since at 8 we have a statement of how Joshua built an altar at Ebal, before the country between Gilgal and Mount Ephraim was subdued. Probably this formed the conclusion to JE’s narrative of the conquest of Central Palestine; possibly it was derived from E, a source which was specially interested in North Israelite sanctuaries, and which (see Deuteronomy) was a favourite source with D. Further, the conquest of South Palestine in its present form does not agree with Joshua 15:14–19 = jg 1:10–15. The latter passages represent South Palestine as conquered, not in one sweeping rush, but gradually; not by the action of the united tribes under one head, but by the effort of one tribe or of several in combination. Again, ll^"- assigns to Joshua the victory over the Anakim, which in 14:12 15 and Judges 1 is attributed to Judah, and especially to Caleb. Evidently the editor has sought to group round one representative figure, and assign to a specific period, the conquest which covered a considerable time and engaged many leaders. His chief interest in the details of history centres round their capacity to be used to point a moral. Thus it is noteworthy how few chronological data appear in the chapters in comparison with earlier books. He gives prominence to the motives which governed Joshua, and to the Divine support promised to and received by him. He magnifies the leader’s successes, and considers him the representative of the nation and the successor of Moses.

A tew veraes in this section, 4 5:10–12 ?• 9, are generally assigned to P, but they are so isolated and ao vague that nothing can be done with them except catalogue them, and express the doubt whether they ever belonged to a separate work.

(6) In chs. 13-21 the situation is different, and the critical results more uncertain. The same three sources can be traced as in the earlier section; but, on the one hand, the portions assigned to P take a character and range wholly unlike those which characterize this document throughout the Pentateuch; on the other, it is still a subject of debate whether the section owes its final form to a Deuteronomic or a Priestly editor, D or P. The present writer’s view is that D edited this section also, using as his sources JE and what is called P. (The other view is held, e.g., by Driver.)

(1) P (so called), as the more complete, is given first. It began with the assembly of the tribes at Shiloh for the division (18:1). and a statement as to the lot assigned to the 2i tribes (13). It then proceeded to the division (14:1–5). The lot of Judah is first described (15 Then follows the lot of the children of Joseph (le’-s 17 "■ ‘■ "i»), who are counted as two, and of whom Manasseh, as firstborn, is named first. The lots of Benjamin (IS"-‘‘), Simeon (19:1–8). Zebulun (vv. 10–16) Issachar (vv.) Asher (vv. 24–31), Naphtali (vv. 32–39) Dan (vv. 40–46 ") are described, and then comes a conclusion (v. 51) corresponding with the opening (18:1). On this followed the law and list of the cities of refuge (20 and a hst of the Levitical cities (.2V-").

(2) D incorporated with this, material drawn from JE. He introduced the division of the land with a review of the undivided land, and a statement of the lot assigned to the 2J tribes (13:1–14). He therefore dislodged the introduction (18:1). Into the lot of Judah he inserted the account of Caleb’s settlement there (14:6–15 15:14–19), and of Jerusalem (v. 63). [Vv.»-" may be a late addition, written, after the Philistines had disappeared, to conform Judah’s boundary to the ideal of v. 12). Into the lot of the children of Joseph he inserted material from the older source (16:1–3, 9 f. 17. 8. Bb. iob.i8), which represented the lot of the sons as one (17). Before the lot of Benjamin he placed the statement of a survey made for the seven remaining tribes (IS’-‘- s-‘o [from JE; v. 7 is from DJ). This may represent the historical fact that the two strong clans of Judah and Ephraim were the first to be settled. But the break at this point in the original source gave occasion to insert 18:1 here. In the description of the remaining seven lots only a few verses (IQ*- "• "‘■) come from JE, but the list of Naphtali’s cities (VV.S2-S9), which is entirely different in character from the description of the other lots, may be from JE, according to which (18:9) the country was distributed by cities. This is one of the facts which support those who hold that P edited JE.

It deserves notice that the account of Judah, Benjamin, and Simeon — the districts which were inhabited after the Exile — is more exhaustive than that of the others. The fact suggests that the editor, who gave the book its final form, wiote at a late date, or at least that late hands retouched the book.

In the account of the cities of refuge (ch. 20), w.*‘- which have been added to the earlier source, are absent from the LXX. They must have been added at a late date to bring the section into agreement with the Deuteronomic law.

(3) D concluded the section on the division of the land with his formal close, 21.

(c) In chs. 22-24 D took the account of the dismissal of the 2i tribes (22) from P, providing it with his own introduction (vv.). The account is late, since it views the conquest as simultaneous, complete, and national. He took ch. 24 — the renewal of the covenant — from JE (probably E), and added only a few verces (lib. 13, 31). To these he attached Joshua’s parting counsels (ch. 23).

The source named P takes much the same position about the conquest as the final editor. The chief difference lies in the fact that it associates Eleazar with Joshua, but these two formally divide the conquered territory.

It seems probable that the Book of Joshua once formed part of a greater whole— a history written in the Deuteronomic spirit and based on earlier sources, which covered the period from the conquest to the kingdom. This view is tenable along with the opinion that P was the final editor, who, adding some sections on the division which he extracted from older sources, brought the book to its present form.

A. C. Welch.

Josiah

1. King of Judah, who succeeded his father Amon when only eight years old (2 Kings 22:1). The religious condition of the people, which was bad under Amon, continued without essential improvement, so far as we know, until the eighteenth year of Josiah. The sudden change then made resulted from the finding of the Book of Instruction in the Temple (v. 8 ff.) but it is possible that the minds of king and people were prepared for it by the Scythian invasion. ‘The demand of the book for a thorough reformation powerfully affected the king and his officers. The book was read publicly, and king and people entered into a solemn covenant to act according to its injunctions. Its central demand was the removal of all altars in the country except the one at Jerusalem. This was henceforth to be the only sanctuary in Judah. The carrying out of this programme is related in detail, and we learn that the conclusion of the work was marked by the celebration of the Passover in a new manner and with unusual solemnity (23:21 ff.).

Josiah’s reign was characterized by justice, as we learn from Jeremiah, but we know no more of it until the end of the king’s life. The Assyrian empire was tottering to its fall, and Pharaoh-necho thought to seize the provinces nearest him and attach them to Egypt. He therefore invaded Palestine with an army. Josiah was ill-advised enough to attempt resistance. In the battle which ensued he was slain (23:29). His motive in undertaking this expedition has been much discussed. Probably he hoped to restore the real independence of Judah. That he was beloved by his people is indicated by their deep and long-continued mourning.

2. Son of Zephaniah (Zee 6:10). H. P. Smith.

JOSIAS = Josiah, king of Judah (1 Esdras 1:1, 7, 18 "-kiss.28. 29. 82-34_ Baruch 1:8) in 1 Esdras 8:36 Josaphias.

Josiphiah

The father of one of Ezra’s companions(Ezr 81") ; in 1 Esdras 8:36 Josaphias.

Jot and Tittle

In Matthew 5:18 Jesus says, ‘‘fill heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled’ (||Lk 16"). The Greek words iota and keraia (WH kerea) were translated by Tindale ‘iott’ and ‘tytle,’ and these forms were retained in all the versions. The 1611 ed. of AV has ‘iote’ (one syllable) and ‘title,’ but modern printers have turned iote into ‘jot,’ and ‘title’ into ‘tittle.’ The iota is the smallest letter of the Greek alphabet, as is the yod in the later Hebrew. The keraia (literally ‘little horn’) is any small mark distinguishing one letter from another, like the stroke of a (.

Jotbah

Named onlyin2 K21". It was probably in Judah, but the site is unknown.

Jotbathah

A station in the journeyings of the Israelites (Numbers 33:33 f.: Deuteronomy 10:7). described as ‘a land of brooks of waters.’ Its position is unknown.

Jotham

(judge). The youngest son of Jerubbaal, who, by hiding himself, escaped the massacre of his brethren by Abimelech (Judges 9:5). When Abimelech had been proclaimed king by the Shechemites, Jotham appeared, close to where they were assembled, on Mt. Gerizim, and addressed to them the ‘Parable of the Trees’ (9:8–20). The parable, which is somewhat incongruous in parts, is intended as an appeal to the conscience of the Shechemites; in case the appeal should turn out to be fruitless (which indeed proved to be the case), Jotham utters a curse (v. 20) against both Abimelech and the Shechemites; this curse is shortly afterwards fulfilled. After his address, Jotham flees to Beer, fearing the vengeance of Abimelech, and we hear of him no more. W. O. E. Oesteeley.

Jotham

1. A king of Judah in the time of Isaiah. His father was afflicted with leprosy, and Jotham had some sort of regency before becoming sole ruler (2 Kings 15:5). . We know nothing of him except that he rebuilt or ornamented one of the gates of the Temple (v. 35). and that the hostilities which later culminated in the invasion of Judah began before his death (vv. 37, 38).

2. A Caleblte (1 Chronicles 2:47). H. P. Smith.

Joy

The noun joy and its synonyms, rejoicing, gladness, mirth, the verb joy — more usually rejoice, also be (and make) jouful, be (and make) glad or merry — with the correaponding adjectives, represent in the OT a rich variety of Heb. synonyms not easily distinguishable. NT Greek expresses the emotion by three leading words: (a) the ordinary chara (vb. chairb’, cf . charis, ‘grace’ ) ; (b) a term signifying excited, demonstrative Acts 2:46.

joy, exultation — as noun rendered ‘gladness’ (Luke 1:14 /\<j 2:46. Hebrews 1:9: ‘exceeding joy’ in Jude as vb. ‘be exceeding glad’ (Matthew 5:12. Revelation 19:7), or ‘rejoice greatly’ (Ac IQ^, 1 Peter 1:6 4:13) — never found in Paul; (c) almost peculiar to Paul (who uses noun and vb. 34 times in 1 and 2 Cor., 8 times in Ro., and 8 times elsewhere), denoting joy over some personal distinction or possession, and mostly rendered ‘glorying’ or ‘boasting’ by AV, by RV uniformly ‘glorying,’ except in Romans 5 where it appears twice as ‘rejoicing.’ (d) In Luke 12:19 15:23 etc., 2 Corinthians 2:2. we find a familiar Gr. word for festive, social joy; (e) in Acts 27:22 etc., James 5:13. a similar term signifying cheerfulness or high spirits. The Beatitudes of OT (under the formula ‘Blessed,’ or ‘Happy, is the man,’ etc., as in Psalms 1:1 127:5) and of the NT (Matthew 5:3 ff. etc.) come under this head, as they set forth the objective conditions, spiritual or material, of religious happiness: while ‘peace* (fesignates the corresponding inward state forming the substratum of joy, wnioh is happiness in its livelier but fluctuating emotional moods. Joy is to peace as the sunshineand bright colours are to the calm light and sweet air of a summer day: on the relations of the two, see John 14:1, 27 f. Ifiu 16:19–33. B.O 14:17 15: Galatians 5:22. Philippians 4:1–7 etc.).

Joy is more conspicuous in Christianity than in any other religion, and in the Bible than in any other literature. Psychologically, joy is the index of health, resulting from the adequate engagement of the affections and the vigorous and harmonious exercise of the powers; it is the sign that the soul has found its object. In the OT, as between J" and Israel, joy is mutual. Its ascription to J" indicates the realism of the Heb. conception of the Divine personality: J" ‘rejoices in his works (Genesis 1:31 etc., Psalms 104:31). and’ rejoices over’ His people ‘for good’ (Deuteronomy 30:9, Zephaniah 3:17 etc.; cf. Luke 15:7, 10). ‘The righteous’ in turn’ rejoice in J"‘(Ps97i* 149 etc.), in the fact that they have such a God and know Him (Psalms 4:6 f. 16:11 f. 100 etc.) — this is the supreme happiness of hfe, it is ‘life’ in the full sense (Psalms 36:9 63:1–7 etc.) — particularly in His ‘mercy’ and ‘faithfulness’ and ‘salvation’ (Psalms 21 51:7–17 85. 89:1–8. Isaiah 25:9. Habakkuk 3:17 ff.), in His wise and holy ‘statutes’ (Deuteronomy 4:7 f.; Psalms 119); they ‘rejoice before J",’ expressing their joy by sacrifice and feast (Deuteronomy 12:10–12 etc.), they rejoice in the natural boons of life, in the guidance of Providence (Psalms 103. 116. 118 etc.), in national blessings and success (Exodus 15, 1 Kings 8:66. Isaiah 55, Nehemiah 12:43 etc.), in J"‘s’ judgments’ on wrong-doers (1 Samuel 2:1–10. Psalms 48:4 ff. esi-" etc.), and in His ‘premises,’ which bring hope and light into the darkest days (Psalms 27. Jeremiah 15:16. Zee 2:10 9:9 etc.).

The OT joy in God breaks out again in the Canticles of the NT (Luke 1 2:28 ff.). being all the while sustained on ‘the hope of Israel,’ and gathering in the hidden reservoir of pious Jewish hearts. This ‘joy in God’ was strong in Jesus; the Intimations given by Mark 2:18–22. Hit 5:10–12 eisff- 11:16, Luke 10:21 and 15 (the whole ch.), John 2:1–11 15:11 17:13, should correct the one-sided impression that in His ordinary temper our Lord was the ‘man of sorrows’ ; the glow of happiness felt in His company formed an element in the charm of Jesus. Christian joy is associated with the ‘finding’ of life’s ‘treasure’ in true religion (Matthew 13:44 etc.), with the receiving of salvation through Christ (Acts 2:46 16:34. 1 Thessalonians 1). with the influence of the Holy Spirit on the soul (Romans 14:17. Galatians 5:22. Ephesians 5:18–20). with success in work for God and man, and hope of heavenly reward (Luke 10:20 f.; John 4:36. Romans 12:12, Philippians 1:18. 1 Peter 4:13; cf. Psalms 17:14 f. 126:5). and with spiritual fellowship and friendship (Romans 12:15. 2 Corinthians 7:7–16, Philippians 2:1 ff.: 2 Jn ‘etc.)—’ the fruit of the Spirit is love, joy,’ etc., an inseparable pair (see John 15:9–14). The adversities which destroy earthly happiness, like obstructions crossing a stream that rises from some deep spring, go to swell the tide of joy in the breast of the children of God; see, e.g., Matthew 5: John 16:33, As 5:41. Romans 5:3–11 8:31–39, 1 p i6-i2_ Rey 7:14–17, jg 35

G. G. FiNDLAT.

Jozabad

1. 2. 3. Three of David’s heroes (1 Ch 124. 2o«£r). 4. The eponym of a Levitical family (2 Ch 3113 359 [1 Eg 10 Joram]). 5. A priest who had married a foreign wife (Ezra 10:22 [1 Esdras 9:22 Ocidelus] ). 6. A Levite (Ezra 8:33 [1 Esdras 8:63 Josabdus] 10:23 [1 Esdras 9:23 Jozabdus]).

7. An expounder of the Law (Nehemiah 8:7 [l Esg^ Jozabdus]). 8. An inhabitant of Jerusalem (Nehemiah 11:16). JOZABDUS.— 1. 1 £s g23 = Ezra 10 Jozabad. 2.

1 Esdras 9:29 = Ezra 10:28 Zabbai. 3. 1 Esdras 9:48 = Nehemiah 8:7 Jozabad.

Jozacar

In 2 Kings 12 it is said that Jozacar ben- Shimeath and Jehozabad ben-Shomer murdered Joash. The parallel 2 Chronicles 24 makes it clear that there was but one murderer named, and that his name has been duplicated. Jozacar and Zechariah have the same meaning, ‘Jahweh remembers.’ W. F. Cobb.

Jozadak

See Jehozadak.

Jubal

A son of Lamech by Adah, and inventor of musical instruments, Genesis 4:21 (J). The name prob. contains an allusion to ystiel, ‘ram’s horn.’

Jubilee

See Sabba-hcal Year.

Jubilees, Book of

See Apocalyptic Litera-

TURE, § 2.

Jucal

See Jehucal.

JUD^A. — A name first appearing in Tobit 1:18 as applied to the old kingdom of Judah (of which Judwa is merely the Graeco-Roman equivalent), — as it was reoccupied after the Captivity by the returned descendants of subjects of the Southern Kingdom. Though sometimes (as in Luke 23:5, and more definitely in Acts 10:37 26:10) loosely employed to denote the whole of Western Palestine, the name was properly confined to the southernmost of the three districts into which the Roman province of Western Palestine was divided — the other two being Galilee and Samaria. It lay between Samaria on the north and the desert of Arabia Petrsea on the south; but its exact boundaries cannot be stated more definitely. After the death of Herod, Archelaus became ethnarch of Judaea, and after his deposition it was added to the province of Syria, and governed by a procurator with his headquarters in Caesarea.

It was in the wilderness of Judsea that John the Baptist came forward as the forerunner of Christ (Matthew 3:1; cf. Mark 1:4 and Luke 3:2, " the wilderness’). It is probably the same as the ‘wilderness of Judah’ (Judges 1. Psalms 63:1 [title], the desert tract to the W. of the Dead Sea. R. A. S. Macalisteh.

Judah

Judah (‘he is to be praised’ ; the popular etymologies seem to regard the name as an unabbreviated Hoph. impf . of jadah, ‘to praise ‘). — Judah is represented as the fourth son of Leah by Jacob (Gu 29» [J] 35» (PI). Though he was of late birth, the Judaean document (J) nevertheless gives him precedence over Reuben, the firstborn, who is favoured by the later Ephraimite document E. According to J, it was Judah who proposed to sell Joseph in order to avert the danger which threatened him at the hands of his brethren (Genesis 37). ). Similarly, when they return tojoseph’s house with the silver cup, J gives the pre-eminence to Judah, and makes him spokesman for all in his pathetic appeal to Joseph (44:14–34). Reuben, because of his lust towards Bilhah (Gu 49:4. cf. SSP^), and Simeon and Levi, because of their barbarous conduct towards the Shechemites, fall before their enemies and into disfavour with their brethren, and Judah succeeds to the primogenitureship.

A tradition is preserved in Genesis 38 which is generally supposed to be of great value as bearing upon the early development of the tribe. Judah is there said to have withdrawn tiimself from his brethren and to have gone down to a certain Adullamite whose name was Hirah. There he met with Bath-shua, a Canaanitess, whom he took to wife. She bore him three sons, Er, Onan, and Shelah. Er and Onan were slain by Jahweh for their wickedness. Er’s widow, Tamar, a Canaanitess also, it seems, posing by the wayside aa a hierodule, enticed Judah to intercourse with her, and of her the twin sons Perez and Zerah were born to Judah. This story is usually held to be based upon facts of tribal history, though cast in the form of personal narrative, and also to prove clearly that Judah, like other tribal names, is but the eponymous head of the tribe. It points to the settlement of Judah in the region of Adullam and its union with foreign stock. Hirah is a Canaanite clan; Er and Onan stand for two other clans which became united to Judah, but early disappeared ; the other three continued to exist as constituents of Judah. Besides these it would appear that in the time of David the Calebite and Jerahmeelite tribes, mentioned in 1 Chronicles 2 as descendants of Perez, were incorporated into the tribe. In 1 Samuel 27:10 ZO" they still appear to be independent, though the Chronicler makes both Caleb and Jerahmeel descendants of Judah through Perez and Hezron, to whom also he traces David. In Numbers 13 (P) Caleb, who is sent by Moses as one of the spies, belongs to Judah; but in Numbers 32:12, Joshua 14:6, 14 (R), Judges 3 etc., he is a Kenizzite, the son of Kenaz. From the la.st passage we see that Othniel, whose chief centre was Kiriath-sepher (Debir), was another closely related tribe, and both appear from Genesis 36:16, 42 (P) to have been Edomites. Kenites, commonly supposed to be of Midianite origin, we are told in Judges 1:16. also went up from Jericho with Judah into the Wilderness.

Of all these foreign elements by which the tribe of Judah was increased, the Calebite was the most important. In fact the Chronicler makes the Judahite stock consist largely of the descendants of Hezron. It was the Calebite capital, Hebron, that under David (himself said to be Hezronite) became the capital of Judah. After this time the history of the tribe becomes the history of the Southern Kingdom.

P’s Sinaj census (Numbers 1:27) gives 74,600, and that of the Wilderness 76,500 (Numbers 26:22).

The territory of the tribe is described in Joshua 15:1 ff. (P); but this is late and an ideal apportionment. In the Song of Deborah Judah is not even mentioned, because ‘it was not yet made up by the fusion of Israelite, Canaanite, Edomite, and Arabic elements,’ as Stade (G VI 113) puts it. The Blessing of Jacob (Genesis 49:8 ff.) and that of Moses (Deuteronomy 33:7) reflect conditions during the monarchy. How the tribe entered W. Canaan and obtained its early seat around Bethlehem it is impossible to say. See also Tribes of Israel.

James A. Craio.

Judah

1. See preced. article. 2. Ezra 3:9 (cf. Neh 128) = 1 Esdras 5:58 Joda. 3. A Levite, Ezra 10:23 Esdras 9:23 Judas. 4. An overseer, Nehemiah 11:9. 5. A priest’s son, Nehemiah 12:36. 6. Luke 1:39; see Jutah. 7. See next article.

JUDAH ‘upon (AV) or at (RV) Jordan’ (Joshua 19:34) is a very doubtful site. It is the general opinion that the text of this passage must be corrupt, and that the name of some place near Jordan, perhaps Chinneroth, may have been lost. E. W. G. Masterman.

Judaism

See Israel, II. §§ 6. 6.

Judas

Judas (in Apocr.), the Gr. equivalent of the Heb. name Judah. 1. The third son of Mattathias, called Maccabaeus (1 Maccabees 2:4 etc.). See Maccabees, § 2. 2. One of two captains who stood by Jonathan at Hazor (1 Maccabees 117). 3. A Jew holding some important position at Jerusalem; he is named in the title of a letter sent from the Jews of Jerusalem and Judaea and the Jewish Senate to their brethren in Egypt, and to a certain Aristobulus (2 Maccabees 1:10). 4. A son, probably the eldest, of Simon the Maccabee (1 Maccabees 16:2). In n.c. 135, he, with his father and another brother named Mattathias, wais murdered at Dok by Ptolemy, the son of Abubua (16:11–17). 6. 1 Esdras 9:23 of Ezra 10.

Judas

(in NT). 1. Judas Iscariot. — See following article.

2. Judas, the son of James (see James, 4). one of the twelve Apostles (Luke 6:16). called by Mt. (10:3) Lebbaeusand by Mk. (3:18) Thaddaeus. The only thing recorded of him is that, when Jesus promised in the Upper Room to manifest Himself to the man that loved Him, he inquired : ‘Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world?’ (John 14:22 RV); showing that he shared the common ideal of the Messianic Kingdom. He pictured it as a worldly kingdom, and was expecting that Jesus would presently flash forth in majesty before an astonished world and ascend the throne of David; and he wondered what could have happened to prevent this consummation.

3. Judas, the Lord’s brother (Mt l3" = Mark 6:3). See Brethren of the Lord. He was the author of the Short Epistle of Jude (i.e. Judas), where hestyles himself ‘the servant of Jesus Christ and brother of James’ (v. 1). and, like James, exhibits a stern zeal for morality.

4. Judas, the Galilsean. — He is so called both in the NT (Acts 6) and in Josephus, though he belonged to Gamala in Gaulanitis on the eastern side of the Lake of Galilee; perhaps because Galilee was the scene of his patriotic enterprise. At the enrolment or census under Quirinius in a.d. 7, Judas raised an insurrection. He perished, and his followers were scattered, but their spirit did not die. They banded themselves into a patriotic fraternity under the significant name of the Zealots, pledged to undying hostility against the Roman tyranny and ever eager for an opportunity to throw off its yoke.

6. Judas, a Jew of Damascus (Acts 9:11). — His house was in the Straight Street, and Saul of Tarsus lodged there after his conversion.

6. Judas Barsabbas, one of two deputies — Silas being the other — who were chosen by the rulers of the Church at Jerusalem to accompany Paul and Barnabas to Antioch, and report to the believers there the Council’s decision on the question on what terms the Gentiles should be admitted into the Christian Church (Acts 15:22–33). Judas and Silas are described as ‘chief men among the brethren’ (v. 22) and ‘prophets’ (v. 32). Since they bore the same patronymic, Judas may have been a brother of Joseph Barsabbas (Acts 1). 7. An ancestor of Jesus (Luke 3:30). David Smith.