Jaakan – Jackal's Well

Jaakan

ja'-a-kan.

See BEEROTH BENE-JAAKAN.

Jaakobah

ja-a-ko'-ba, ja-ak'-o-ba (ya`aqobhah, for meaning compare JACOB, I, 1, 2): 1 Chronicles 4:36, a Simeonite prince.

Jaala; Jaalah

ja'-a-la, ja-a'-la (ya`ala', meaning unknown, Nehemiah 7:58) and (ya`alah, "mountain goat" (?), Ezra 2:56): The name of a family of returned exiles, "children of Solomon's servants" = "Jeeli" in 1 Esdras 5:33.

Jaalam

ja'-a-lam: the King James Version for JALAM (which see).

Jaanai

ja'-a-ni: the King James Version for JANAI (which see).

Jaar

ja'-ar (ya`ar, "forest" or "wood"): Is only once taken as a proper name (Psalms 132:6 the Revised Version margin), "We found it in the field of Jaar." It may be a shortened form of the name Kiriath-jearim, where the ark had rested 20 years.

See KIRIATH-JEARIM.

Jaare-Oregim

ja'-a-re-or'-e-jim, -or'e-gim (ya`are'oreghim): In 2 Samuel 21:19, given as the name of a Bethlehemite, father of Elhanan, who is said to have slain Goliath the Gittite (compare 1 Samuel 17:1–58). The name is not likely to be a man's name; the second part means "weavers" and occurs also as the last word of the verse in the Massoretic Text, so it is probably a scribal error here due to repetition. The first part is taken to be

(1) an error for ya`ir (see JAIR), which is to be read in the parallel section in 1 Chronicles 20:5;

(2) in 2 Samuel 23:24 Elhanan is the son of Dodo, also a Bethlehemite, and Klostermann would read here Dodai as the name of Elhanan's father.

David Francis Roberts

Jaareshiah

ja-ar-e-shi'-a (ya`areshyah, meaning unknown): In 1 Chronicles 8:27, a Benjamite, "son" of Jeroham. The King James Version has "Jaresiah."

Jaasai; Jaasau

ja'-a-si, ja'-a-so.

See JAASU.

Jaasiel

ja-a'-si-el (ya`asi'el, "God makes" (?)): In 1 Chronicles 11:47, a Mezobaite, one of "the mighty men of the armies," and probably = "Jaasiel" of 1 Chronicles 27:21, "the son of Abner," and a Benjamite tribal prince of David's. the King James Version "Jasiel."

Jaasu; Jassai; Jaasau

ja'-a-su (the Revised Version (British and American) and Kethibh, ya`asu, meaning uncertain); (the Revised Version margin and Qere, ya`asay), (the King James Version): In Ezra 10:37, one of those who had married foreign wives. Septuagint translates the consonantal text as a verb, kai epoiesan, "and they did." 1 Esdras 9:34 has "Eliasis."

Jaazaniah

ja-az-a-ni'-a (ya'azanyahu, in 2 Kings 25:23; Ezekiel 8:11; ya'azanyah, in Jeremiah 35:3; Ezekiel 11:1, "Yah hears"):

(1) In 2 Kings 25:23, "son of the Maacathite," and one of the Judean "captains of the forces" who joined Gedaliah, the Babylonian governor appointed by Nebuchadrezzar over Judah, at Mizpah. He is the "Jezaniah" of Jeremiah 40:8; Jeremiah 42:1. Though not mentioned by name, he was presumably one of those captains who joined Johnnan in his attack on Ishmael after the latter had slain Gedaliah (Jeremiah 41:11–18). He is also the same as Azariah of Jeremiah 43:2, a name read by the Septuagint's Codex Vaticanus in 42:1 also. Jeremiah 43:5 relates how Johnnan and his allies, Jaazaniah (= Azariah) among them, left Judah with the remnant, and took up their abode in Egypt.

(2) In Jeremiah 35:3, son of Jeremiah (not the prophet), and a chief of the Rechabite clansmen from whose "staunch adherence to the precepts of their ancestor" Jeremiah "points a lesson for his own countrymen" (Driver, Jeremiah, 215).

(3) In Ezekiel 8:11, son of Shaphan, and one of the seventy men of the ciders of Israel whom Ezekiel saw in a vision of Jerusalem offering incense to idols.

(4) In Ezekiel 11:1, son of Azzur, and one of the 25 men whom Ezekiel saw in his vision of Jerusalem, at the East door of the Lord's house, and against whose iniquity he was commanded to prophesy (11:1-13).

David Francis Roberts

Jaazer

ja'-a-zer (ya`azer).

See JAZER.

Jaaziah

ja-a-zi'-a (ya`aziyahu, "Yah strengthens"): In 1 Chronicles 24:26,1 Chronicles 24:27, a Levite, "son" of Merari. But the Massoretic Text is corrupt. The Septuagint's Codex Vaticanus reads (Ozeid), which some take to suggest Uzziah (compare 27:25); see Curtis, Critical and Exegetical Commentary on the Books of Chronicles, 274-75; See Kittel, at the place.

Jaaziel

ja-a'-zi-el (ya`azi'el, "God strengthens"): In 1 Chronicles 15:18, a Levite, one of the musicians appointed to play upon instruments at the bringing up of the ark by David. Kittel and Curtis, following the Septuagint (Ozeiel), read "Uzziel," the name they adopt for Aziel in 15:20, and for Jeiel in 16:5.

Jabal

ja'-bal (yabhal, meaning uncertain): In Genesis 4:20, a son of Lamech by Adah. He is called `the father of those who dwell in tents and (with) herds.' So Gunkel, Gen3, 52, who says that the corresponding word in Arabic means "the herdsman who tends the camels." Skinner, Gen, 120, says that both Jabal and Jubal suggest yobhel, which in Phoenician and Hebrew "means primarily `ram,' then `ram's horn' as a musical instrument, and finally `joyous music' (in the designation of the year of Jubilee)." See also Skinner, Gen, 103, on the supposed connection in meaning with Abel.

David Francis Roberts

Jabbok

jab'-ok (yabboq, "luxuriant river"): A stream in Eastern Palestine first named in the history of Jacob, as crossed by the patriarch on his return from Paddan-aram, after leaving Mahanaim (Genesis 32:22). On the bank of this river he had his strange conflict with an unknown antagonist. The Jabbok was the northern boundary of the territory of Sihon the Amorite (Numbers 21:24). It is also named as the border of Ammon (Deuteronomy 3:16). It is now called Nahr ez-Zerqa, "river of blue," referring to the clear blue color of its water. It rises near to `Amman--Rabbath Ammon--and makes a wide circuit, flowing first to the East, then to the Northwest, until it is joined by the stream from Wady Jerash, at which point it turns westward, and flows, with many windings, to the Jordan, the confluence being just North of ed-Damiyeh. It drains a wider area than any other stream East of the Jordan, except the Yarmuk. The bed of the river is in a deep gorge with steep, and in many places precipitous, banks. It is a great cleft, cutting the land of Gilead in two. It is lined along its course by a luxuriant growth of oleander which, in season, lights up the valley with brilliant color. The length of the stream, taking no account of its innumerable windings, is about 60 miles. The mouth of the river has changed its position from time to time. In the lower reaches the vegetation is tropical. The river is fordable at many points, save when in full flood. The particular ford referred to in Genesis 32:1–32 cannot now be identified.

W. Ewing

Jabesh

ja'-besh (yabhesh): A short form of JABESH-GILEAD (which see).

Jabesh-Gilead

ja'-besh-gil'-e-ad (yabhesh gil`adh; or simply yabhish, "dry"): A city East of the Jordan, in the deliverance of which from Nahash the Ammonite Saul's military prowess was first displayed (1 Samuel 11:1). At an earlier time the inhabitants failed to share with their brethren in taking vengeance upon Benjamin. This laxity was terribly punished, only 400 virgins being spared alive, who afterward became wives to the Benjamites (Judges 21:1–25). The gratitude of the inhabitants to Saul was affectingly proved after the disaster to that monarch on Gilboa (1 Samuel 31:1–13). David, hearing of their deed, sent an approving message, and sought to win their loyalty to himself (2 Samuel 2:4). Robinson (Biblical Researches, III, 39) thought it might be represented by ed-Deir, about 6 miles from Pella (Fachil), on the southern bank of Wady Yabis. The distance from Pella agrees with the statement of Eusebius, Onomasticon (s.v.). Others (Oliphant, Land of Gilead, 277 f; Merrill, East of Jordan, 430, etc.) would identify it with the ruins of Meriamin, about 3 miles Southeast of Pella, on the North of Wady Yabis. The site remains in doubt; but the ancient name still lingers in that of the valley, the stream from which enters the Jordan fully 9 miles Southeast of Beisan.

W. Ewing

Jabez

ja'-bez (ya`bets, "sorrow" ("height)):

(1) Place: An unidentified town probably in the territory of Judah, occupied by scribes (1 Chronicles 2:55). For an ingenious reconstruction of the passage see EB, under the word

(2) Person: The head of a family of Judah, noted for his "honorable" character, though "his mother bare him with sorrow" (1 Chronicles 4:9,1 Chronicles 4:10), ya`bets being interpreted as if it stood for ya`tsebh, "he causes pain." The same play upon words recurs in his prayer, "that it be not to my sorrow!" His request was granted, "and the sorrow implied by his ominous name was averted by prayer" (Dummelow, in the place cited.).

Jabin

ja'-bin (yabhin, "one who is intelligent," "discerning." The word may have been a hereditary royal title among the northern Canaanites. Compare the familiar usage of par`oh melekh mitsrayim):

(1) "The king of Hazor," the leading city in Northern Palestine, who led an alliance against Joshua. He was defeated at the waters of Merom, his city was taken and he was slain (Joshua 11:1–9).

(2) "The king of Canaan, that reigned (or had reigned) in Hazor." It is not clear whether he dwelt in Hazor or Harosheth, the home of Sisera, the captain of his host at the time of the story narrated in Jgs. He oppressed Israel in the days preceding the victory of Deborah and Barak. To the Israelites he must have been but a shadowy figure as compared with his powerful captain, Sisera, for the song makes no mention of him and there is nothing to indicate that he even took part in the battle that freed Israel (Judges 4:2,Revelation 3:7,Revelation 3:17,Revelation 4:1,Revelation 4:2 bis; Psalms 83:9,Psalms 83:10).

Ella Davis Isaacs

Jabneel; Jabneh

jab'-ne-el, jab'-ne (yabhne'el, "God is builder"; Septuagint Lebna, Swete reads Lemna; the Apocrypha has Iamnia, Iamneia):

(1) A town on the northern border of the land assigned to Judah, near the western sea, mentioned in connection with Ekron (Joshua 15:11). The place is now represented by the modern village of Yebna which stands upon a hill a little to the South of the Nahr Rubin, about 12 or 13 miles South of Jaffa, on the road from there to Askelon, and about 4 miles from the sea. It had a port, now called Mina Rubin, a short distance South of the mouth of the river, some remains of which still exist. Its harbor was superior to that of Jaffa (PEFS, 1875, 167-68). It does not occur in the Hebrew text of the Old Testament except in the passage mentioned, but it appears under the form "Jabneh" (yabhneh) in 2 Chronicles 26:6, as is evident from the mention of Gath and Ashdod in connection with it. The Septuagint reads Gemna (Jabneh) where the Hebrew reads wa-yammah, "even unto the sea," in Joshua 15:46, where Ekron and Ashdod and other cities and villages are mentioned as belonging to Judah's inheritance. Josephus (Ant., V, i, 22) assigns it to the tribe of Dan. We have no mention of its being captured by Joshua or occupied by Judah until the reign of Uzziah who captured it and demolished its wall, in connection with his war upon the Philistines (2 Chronicles 26:6). The position of Jabneel was strong and was the scene of many contests, both in the period of the monarchy and that of the Maccabees. It is mentioned frequently in the account of the wars of the latter with the Syrians. It was garrisoned by the Seleucid kings, and served as a base for raiding the territory of Judah. When Judas Maccabeus defeated Gorgias and the Syrians he pursued them to the plains of Jabneel, but did not take the fortress (1 Macc 4:15). Gorgias was there attacked by the Jewish generals Joseph and Azarias, contrary to Judas' orders, who were repulsed with loss (1 Macc 5:56-60; Josephus, Ant, XII, viii, 6). Apollonius occupied it for King Demetrius (1 Macc 10:69); and Cendebeus for Antiochus, and from there harassed the Jews (1 Macc 15:40). Judas burned the port and navy of Jabneel (2 Macc 12:8-9). It was taken by Simon in 142 BC (Josephus, Ant, XIII, vi, 7; BJ, I, ii, 2), together with Gazara and Joppa, but was restored to its inhabitants by Pompey in 62 BC (Ant., XIV, iv, 4), and was rebuilt by Gabinius in 57 BC (BJ, I, viii, 4). It was restored to the Jews by Augustus in 30 AD. Herod gave it to his sister Salome and she bequeathed it to Julia, the wife of Augustus (Ant., XVIII, ii, 2; BJ, II, ix, 1). The town and region were prosperous in Roman times, and when Jerusalem was besieged by Titus the Sanhedrin removed to Jabneel, and it afterward became the seat of a great rabbinical school (Milman, History of the Jews, II, 411-12), but was suppressed in the persecution under Hadrian. Antonius allowed it to be revived, but it was again suppressed because of hostile language on the part of the rabbis (ibid., 451-52). The Crusaders built there the castle of Ibelin, supposing it to be the site of Gath. It was occupied by the Saracens, and various inscriptions in Arabic of the 13th and 14th centuries have been found there (SWP, II, 441-42).

(2) A town of Naphtali mentioned in Joshua 19:33, and supposed to be the site of the modern Yemma, Southwest of the sea of Galilee (SWP, I, 365). It is the Kefr Yama of the Talmud

H. Porter

Jacan

ja'-kan (ya`kan, meaning not known; the King James Version, Jachan): A chief of a family descended from Gad (1 Chronicles 5:13).

Jachin

ja'-kin (yakhin, "he will establish"):

(1) The 4th son of Simeon (Genesis 46:10; Exodus 6:15; Numbers 26:12). In 1 Chronicles 4:24 his name is given as "Jarib" (compare the King James Version margin, the Revised Version margin). "Jachinites," the patronymic of the family, occurs in Numbers 26:12.

(2) Head of the 21st course of priests in the time of David (1 Chronicles 24:17). It is used as a family name in 1 Chronicles 9:10, and as such also in Nehemiah 11:10, where some of the course are included in the list of those who, having returned from Babylon, willingly accepted the decision of the lot, and abandoned their rural retreats to become citizens and guardians of Jerusalem (Nehemiah 11:1 f).

James Crichton

Jachin And Boaz

ja'-kin (yakhin, "he shall establish"; bo`az, "in it is strength," 1 Kings 7:15–22; 2 Kings 25:16,2 Kings 25:17; 2 Chronicles 3:15–17; Jeremiah 52:17): These were the names of the two bronze pillars that stood before the temple of Solomon. They were not used in supporting the building; their appearance, therefore, must have been solely due to moral and symbolic reasons. What these are it is not easy to say. The pillars were not altar pillars with hearths at their top, as supposed by W.R. Smith (Religion of the Semites, 191, 468); rather they were "pillars of witness," as was the pillar that witnessed the contract between Jacob and Laban (Genesis 31:52). At difficulty arises about the height of the pillars. The writers in Kings and Jeremiah affirm that the pillars before the porch were 18 cubits high apiece (1 Kings 7:15; Jeremiah 52:21), while the Chronicler states that they were 35 cubits (2 Chronicles 3:15). Various methods have been suggested of reconciling this discrepancy, but it is more probable that there is a corruption in the Chronicler's number. On the contruction of the pillars and their capitals, see TEMPLE. At the final capture of Jerusalem they were broken up and the metal of which they were composed was sent to Babylon (2 Kings 25:13,2 Kings 25:16). In Ezekiel's ideal temple the two pillars are represented by pillars of wood (Ezekiel 40:49).

W. Shaw Caldecott

Jacimus

ja'-si-mus (Ant., XII, ix, 3).

See ALCIMUS.

Jacinth

ja'-sinth.

See HYACINTH; STONES, PRECIOUS.

Jackal

jak'-ol:

(1) tannim, "jackals," the King James Version "dragons"; compare Arabic tinan, "wolf"; and compare tannin, Arab tinnin, "sea monster" or "monster" the English Revised Version "dragon" (Job 7:12; Psalms 74:13; Psalms 148:7; Isaiah 27:1; Isaiah 51:9; Jeremiah 51:34), "serpent" (Exodus 7:9,Exodus 7:10,Exodus 7:12; Deuteronomy 32:33; Psalms 91:13), the King James Version "whale" (Genesis 1:21; Job 7:12); but tannin, "jackals," the King James Version "sea monsters" (Lamentations 4:3), "jackal's well," the King James Version "dragon well" (Nehemiah 2:13), and tannim, "monster," the King James Version and the English Revised Version "dragon" (Ezekiel 29:3; Ezekiel 32:2).

(2) 'iyim, "wolves," the King James Version "wild beasts of the islands"; compare 'i, plural iyim, "island"; also 'ayyah, "a cry," 'awah, "to cry," "to howl"; Arabic `auwa', "to bark" (of dogs, wolves, or jackals); 'ibn 'awa', colloquially wawi, "jackal."

(3) tsiyim, "wild beasts of the desert."

(4) 'ochim, "doleful creatures."

"Jackals" occurs as a translation of tannim, the King James Version "dragons," in Job 30:29; Psalms 44:19; Isaiah 13:22; Isaiah 34:13; Isaiah 35:7; Isaiah 43:20; Jeremiah 9:11; Jeremiah 10:22; Jeremiah 14:6; Jeremiah 49:33; Jeremiah 51:37; of the feminine plural form tannoth in Malachi 1:3, and of tannin in Nehemiah 2:13 and Lamentations 4:3. Tannim is variously referred to a root meaning "to howl," and to a root meaning "to stretch out" trop. "to run swiftly, i.e. with outstretched neck and limb extended" (Gesenius). Either derivation would suit "wolf" equally as well as "jackal." The expression in Jeremiah 10:22, "to make the cities of Judah a desolation, a dwelling-place of jackals," seems, however, especially appropriate of jackals. The same is true of Isaiah 34:13; Jeremiah 9:11; Jeremiah 49:33, and 51:37.

The jackal (from Persian shaghal), Canis aureus, is found about the Mediterranean except in Western Europe. It ranges southward to Abyssinia, and eastward, in Southern Asia, to farther India. It is smaller than a large dog, has a moderately bushy tail, and is reddish brown with dark shadings above. It is cowardly and nocturnal. Like the fox, it is destructive to poultry, grapes, and vegetables, but is less fastidious, and readily devours the remains of others' feasts. Jackals generally go about in small companies. Their peculiar howl may frequently be heard in the evening and at any time in the night. It begins with a high-pitched, long-drawn-out cry. This is repeated two or three times, each time in a higher key than before. Finally there are several short, loud, yelping barks. Often when one raises the cry others join in. Jackals are not infrequently confounded with foxes. They breed freely with dogs.

While tannim is the only word translated "jackal" in English Versions of the Bible, the words 'iyim, tsiyim, and 'ochim deserve attention. They, as well as tannim, evidently refer to wild creatures inhabiting desert places, but it is difficult to say for what animal each of the words stands. All four (together with benoth ya`anah and se`irim) are found in Isaiah 13:21,Isaiah 13:22: "But wild beasts of the desert (tsiyim) shall lie there; and their houses shall be full of doleful creatures ('ochim); and ostriches (benoth ya`anah) shall dwell there, and wild goats (se`irim) shall dance there. And wolves ('iyim) shall cry in their castles, and jackals (tannim) in the pleasant palaces."

In the King James Version 'iyim (Isaiah 13:22; Isaiah 34:14; Jeremiah 50:39) is translated "wild beasts of the islands" (compare 'iyim, "islands"). the King James Version margin has merely the transliteration iim, the Revised Version (British and American) "wolves," the Revised Version margin "howling creatures." Gesenius suggests the jackal, which is certainly a howler. While the wolf has a blood-curdling howl, it is much more rarely heard than the jackal.

Tsiyim (Psalms 72:9; Psalms 74:14; Isaiah 13:21; Isaiah 23:13; Isaiah 34:14; Jeremiah 50:39) has been considered akin to tsiyah, "drought" (compare 'erets tsiyah, "a dry land" (Psalms 63:1)), and is translated in the Revised Version (British and American) as follows: Psalms 72:9, "they that dwell in the wilderness"; 74:14, "the people inhabiting the wilderness"; Isaiah 23:13, "them that dwell in the wilderness," the Revised Version margin "the beasts of the wilderness"; Isaiah 13:21; Isaiah 34:14; Jeremiah 50:39, "wild beasts of the desert." There would be some difficulty in referring tsiyim in Psalms 72:9 to beasts rather than to men, but that is not the case in Psalms 74:14 and Isaiah 23:13. "Wild cats" have been suggested.

'Ochim, "doleful creatures," perhaps onomatopoetic, occurs only in Isaiah 13:21. The translation "owls" has been suggested, and is not unsuitable to the context.

It is not impossible that tannim and 'iyim may be different names of the jackals. 'Iyim, tsiyim, and tannim occur together also in Isaiah 34:13,Isaiah 34:14, and 'iyim and tsiyim in Jeremiah 50:39. Their similarity in sound may have much to do with their collocation. The recognized word for "wolf," ze'ebh (compare Arabic dhi'b), occurs 7 times in the Old Testament.

See DRAGON; WOLF; ZOOLOGY.

Alfred Ely Day

Jackal's Well

(`en ha-tannin; Septuagint has pege ton sukon, "fountain of the figs"; the King James Version dragon well): A well or spring in the valley of Hinnom between the "Gate of the Gai" and the Dung Gate (Nehemiah 2:13). No such source exists in the Wady er Rababi (see HINNOM, VALLEY OF) today, although it is very probable that a well sunk to the rock in the lower parts of this valley might strike a certain amount of water trickling down the valley-bottom. G.A. Smith suggests (Jerusalem, I, chapter iv) that this source may have arisen as the result of an earthquake, hence, the name "dragon," and have subsequently disappeared; but it is at least as likely that it received its name from the jackals which haunted this valley, as the pariah dogs do today, to consume the dead bodies which were thrown there.

See HINNOM, VALLEY OF; JACKAL.

E. W. G. Masterman