James, Epistle Of (continued) – Jaw; Jawbone; Jaw Teeth

James, Epistle Of (continued)

On the other hand James believes in saving faith as well as Paul. He begins with the statement that the proving of our faith works patience and brings perfection (1:3,1). He declares that the prayer of faith will bring the coveted wisdom (1:6). He describes the Christian profession as a holding

"the faith of our Lord Jesus Christ, the Lord of glory" (2:1). He says that the poor as to the world are rich in faith, and therefore heirs to the kingdom (2:5). He quotes the passage from Genesis, "Abraham believed God, and it was reckoned unto him for righteousness" (2:23), and he explicitly asserts that Abraham's "faith wrought with his works, and by works was faith made perfect" (2:22). The faith mentioned in all these passages is the faith of the professing Christian; it is not the faith which the sinner exercises in accepting salvation. James and Paul are at one in declaring that faith and works must go hand in hand in the Christian life, and that in the Christian's experience both faith without works is dead and works without faith are dead works. They both believe in faith working through love as that which alone will avail in Christ Jesus (Galatians 5:6). Fundamentally they agree. Superficially they seem to contradict each other. That is because they are talking about different things and using the same terms with different meanings for those terms in mind.

VI. Message of the Epistle to Our Times.

1. To the Pietist:

There are those who talk holiness and are hypocrites; those who make profession of perfect love and yet cannot live peaceably with their brethren; those who are full of pious phraseology but fail in practical philanthropy. This epistle was written for them. It may not give them much comfort, but it ought to give them much profit. The mysticism that contents itself with pious frames and phrases and comes short in actual sacrifice and devoted service will find its antidote here. The antinomianism that professes great confidence in free grace, but does not recognize the necessity for corresponding purity of life, needs to ponder the practical wisdom of this epistle. The quietists who are satisfied to sit and sing themselves away to everlasting bliss ought to read this epistle until they catch its bugle note of inspiration to present activity and continuous good deeds. All who are long on theory and short on practice ought to steep themselves in the spirit of James; and since there are such people in every community and in every age, the message of the epistle will never grow old.

2. To the Sociologist:

The sociological problems are to the front today. The old prophets were social reformers, and James is most like them in the New Testament. Much that he says is applicable to present-day conditions. He lays down the right principles for practical philanthropy, and the proper relationships between master and man, and between man and man. If the teachings of this epistle were put into practice throughout the church it would mean the revitalization of Christianity. It would prove that the Christian religion was practical and workable, and it would go far to establish the final brotherhood of man in the service of God.

3. To the Student of the Life and Character of Jesus:

The life of our Lord is the most important life in the history of the race. It will always be a subject of the deepest interest and study. Modern research has penetrated every contributory realm for any added light upon the heredity and the environment of Jesus. The people and the land, archaeology and contemporary history, have been cultivated intensively and extensively for any modicum of knowledge they might add to our store of information concerning the Christ. We suggest that there is a field here to which sufficient attention has not yet been given. James was the brother of the Lord. His epistle tells us much about himself. On the supposition that he did not exhort others to be what he would not furnish them an example in being, we read in this epistle his own character writ large. He was like his brother in so many things. As we study the life and character of James we come to know more about the life and character of Jesus.

Jesus and James had the same mother. From her they had a common inheritance. As far as they reproduced their mother's characteristics they were alike. They had the same home training. As far as the father in that home could succeed in putting the impress of his own personality upon the boys, they would be alike. It is noticeable in this connection that Joseph is said in the Gospel to have been "a just man" (Matthew 1:19 the King James Version), and that James came to be known through all the early church as James the Just, and that in his epistle he gives this title to his brother, Jesus, when he says of the unrighteous rich of Jerusalem, "Ye have condemned and killed the just" man (5:6 the King James Version). Joseph was just, and James was just, and Jesus was just. The brothers were alike, and they were like the father in this respect. The two brothers seem to think alike and talk alike to a most remarkable degree. They represent the same home surroundings and human environment, the same religious training and inherited characteristics. Surely, then, all that we learn concerning James will help us the better to understand Jesus.

They are alike in their poetical insight and their practical wisdom. They are both fond of figurative speech, and it seems always natural and unforced. The discourses of Jesus are filled with birds and flowers and winds and clouds and all the sights and sounds of rural life in Palestine. The writings of James abound in reference to the field flowers and the meadow grass and the salt fountains and the burning wind and the early and the latter rain. They are alike in mental attitude and in spiritual alertness. They have much in common in the material equipment of their thought. James was well versed in the apocryphal literature. May we not reasonably conclude that Jesus was just as familiar with these books as he? James seems to have acquired a comparative mastery of the Greek language and to have had some acquaintance with the Greek philosophy. Would not Jesus have been as well furnished in these lines as he?

What was the character of James? All tradition testifies to his personal purity and persistent devotion, commanding the reverence and the respect of all who knew him. As we trace the various elements of his character manifesting themselves in his anxieties and exhortations in this epistle, we find rising before us the image of Jesus as well as the portrait of James. He is a single-minded man, steadfast in faith and patient in trials. He is slow to wrath, but very quick to detect any sins of speech and hypocrisy of life. He is full of humility, but ready to champion the cause of the oppressed and the poor. He hates all insincerity and he loves wisdom, and he believes in prayer and practices it in reference to both temporal and spiritual good. He believes in absolute equality in the house of God. He is opposed to anything that will establish any distinctions between brethren in their place of worship. He believes in practical philanthropy. He believes that the right sort of religion will lead a man to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. A pure religion in his estimation will mean a pure man. He believes that we ought to practice all that we preach.

As we study these characteristics and opinions of the younger brother, does not the image of his and our Elder Brother grow ever clearer before our eyes?

LITERATURE.

Works on Introduction: by Zahn, Weiss, Julicher, Salmon, Dods, Bacon, Bennett and Adeney; MacClymont, The New Testament and Its Writers; Farrar, The Messages of the Books, and Early Days of Christianity; Fraser, Lectures on the Bible; Godet, Biblical Studies. Works on the Apostolic Age: McGiffert, Schaff, Hausrath, Weizsacker. Commentaries: Mayor, Hort, Beyschlag, Dale, Huther, Plummer, Plumptre, Stier.

Doremus Almy Hayes

James, Protevangelium Of

See APOCRYPHAL GOSPELS.

Jamin

ja'-min (yamin, "right hand"):

(1) In Genesis 46:10; Exodus 6:15; Numbers 26:12; 1 Chronicles 4:24, a "son" (clan) of Simeon.

(2) In 1 Chronicles 2:27, a Judahite, "son" of Ram and grandson of Jerahmeel.

(3) In Nehemiah 8:7, a Levite (?), one of those who "caused the people to understand" the Torah when Ezra enforced it = "Iadinus" in 1 Esdras 9:48.

Jaminites

ja'-min-its (ha-yamini, coll. with article): In Numbers 26:12, descendants of Jamin ((1) above).

Jamlech

jam'-lek (yamlekh, "may he (God) cause to reign"): A "prince" or chief of the tribe of Simeon (1 Chronicles 4:34). If 4:41 refers to the preceding list, he lived in the time of Hezekiah.

Jamnia

jam'-ni-a.

See JABNEEL.

Jamnites

jam'-nits (Iamnitai): The inhabitants (2 Macc 12:9) of Jamnia, the ancient Jabneel, a town on the northern border of Judah near the sea. Its port and navy were burned by Judas Maccabeus (loc. cit.).

Janai

ja'-na-i, ja'-ni (ya`nay, "he answers"; as to whether final "y" is the third radical (letter), or may be taken as equivalent to the Divine name Yah, see HPN, 149-51): A chief of a family descended from Gad (1 Chronicles 5:12, the King James Version "Jaanai").

Jangling

jan'-gling (mataiologia, "vain discourse" "babbling"): This word is not found in the American Standard Revised Version; once only in the King James Version (1 Timothy 1:6). The American Standard Revised Version has "vain talking," instead of "vain jangling," and evidently means proud, self-conceited talking against what God has revealed and against God Himself.

Janim

ja'-nim (yanim; the King James Version Janum): A place in the Hebron uplands named with Eshan and Beth-tappuah (Joshua 15:53); unidentified.

Jannai

jan'-a-i (Iannai, Tischendorf, Tregelles, Westcott and Hort, The New Testament in Greek; Ianna, Textus Receptus of the New Testament; the King James Version Janna); An ancestor of Jesus in Luke's genealogy, the 5th before Joseph, the husband of Mary (Luke 3:24).

Jannes And Jambres

jan'-ez, jam'-brez (Iannes kai Iambres, 2 Timothy 3:8):

1. Egyptian Magicians:

These are the names of two magicians in ancient Egypt, who withstood Moses before Pharaoh. This is the only place where the names occur in the New Testament, and they are not mentioned in the Old Testament at all. In Exodus 7:11,Exodus 7:22 Egyptian magicians are spoken of, who were called upon by Pharaoh to oppose Moses and Aaron: "Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments." Jannes and Jambres were evidently two of the persons referred to in this passage. It should be observed that the word translated here "magicians" occurs also in Genesis 41:8 in connection with Pharaoh's dreams: Pharaoh "sent and called for all the magicians of Egypt, and all the wise men thereof." the Revised Version margin reads for "magicians" "or sacred scribes." The Hebrew word is charTummim, and means sacred scribes who were skilled in the sacred writing, that is in the hieroglyphics; they were a variety of Egyptian priests. Jannes and Jambres were doubtless members of one or other of the various classes spoken of in the passages in Exodus and Genesis, the wise men, the sorcerers, and the magicians or sacred scribes.

2. Mentioned by Pliny and Others:

Jannes and Jambres, one or both, are also mentioned by Pliny (23-79 AD), by Apuleius (circa 130 AD), both of whom speak of Moses and Jannes as famous magicians of antiquity. The Pythagorean philosopher Numenius (2nd century AD) speaks of Jannes and Jambres as Egyptian hierogrammateis, or sacred scribes.

3. Traditions:

There are many curious Jewish traditions regarding Jannes and Jambres. These traditions, which are found in the Targum and elsewhere, are full of contradictions and impossibilities and anachronisms. They are to the effect that Jannes and Jambres were sons of Balaam, the soothsayer of Pethor. Notwithstanding this impossibility in the matter of date, they were said to have withstood Moses 40 years previously at the court of Pharaoh, to whom it was also said, they so interpreted a dream of that king, as to foretell the birth of Moses and cause the oppression of the Israelites. They are also said to have become proselytes, and it is added that they left Egypt at the Exodus, among the mixed multitude. They are reported to have instigated Aaron to make the golden calf. The traditions of their death are also given in a varying fashion. They were said to have been drowned in the Red Sea, or to have been put to death after the making of the golden calf, or during the slaughter connected with the name of Phinehas.

4. Origen's Statement:

According to Origen (Comm. on Matthew 27:8) there was an apocryphal book--not yet rediscovered--called "The Book of Jannes and Jambres." Origen's statement is that in 2 Timothy 3:8 Paul is quoting from that book.

5. Derivation:

In the Targumic literature "Mambres" occurs as a variant reading instead of "Jambres." It is thought that Jambres is derived from an Aramaic root, meaning "to oppose," the participle of which would be Mambres. The meaning of either form is "he who opposes." Jannes is perhaps a corruption of Ioannes or Iohannes (John).

John Rutherfurd

Jannes And Jambres, Book Of

An apocryphal work condemned by Pope Gelasius.

See preceding article, JANNES AND JAMBRES.

Janoah

ja-no'-a (yanoach, "resting-place"):

(1) A place named on the eastern boundary of Ephraim (Joshua 16:6 f; the King James Version "Janohah"). Eusebius, Onomasticon (s.v. "Jano") places it in Akrabattine, 12 Roman miles East of Neapolis (Nablus). This points definitely to Khirbet Yanun. On a hill near by, the Moslems show the Maqam of Neby Nun, the father of Joshua.

(2) A town in the uplands of Naphtali, mentioned as having been captured and depopulated by Tiglathpileser. It is named with Abel-beth-maacah and Kedesh (2 Kings 15:29). It may be identical with Yanuch, a village about 6 miles East of Tyre.

W. Ewing

Janum

ja'-num (Qere, yanum, Kethibh yanim).

See JANIM.

Japheth (1)

ja'-feth (yepheth; yapheth; Iapheth):

1. Etymologies of Japheth:

This name, in Genesis 9:27, seems to be explained by the phrase "may God make wide (yapht, the American Standard Revised Version "enlarge") for Japheth," where yapht and Japheth are represented by the same consonants, but with different vowel-points. The root of yapht is pathach, "to make wide." This etymology, however, is not universally accepted, as the word-play is so obvious, and the association of Japheth with Shem ("dark") and Ham ("black") suggests a name on similar lines--either gentilic, or descriptive of race. Japheth has therefore been explained as meaning "fair," from yaphah, the non-Sem and non-Hamitic races known to the Jews being all more or less whiteskinned. The Targum of Onkelos agrees with the English Versions of the Bible, but that of Jonathan has "God shall beautify Japheth," as though from yaphah.

2. His Descendants:

The immediate descendants of Japheth were seven in number, and are represented by the nations designated Gomer, Magog, Madai, Javan, Tubal, Mesech, and Tiras; or, roughly, the Armenians, Lydians, Medes, Greeks, Tibarenians, and Moschians, the last, Tiras, remaining still obscure. The sons of Gomer (Ashkenaz, Riphath and Togarmah) were all settled in the West Asian tract; while the sons of Javan (Elisah, Tarshish, Kittim and Dodanim or Rodanim) occupied the Mediterranean coast and the adjacent islands.

3. His Place among the Sons of Noah:

In Genesis 9:27, as in other passages, Japheth occupies the 3rd place in the enumeration of the sons of Noah, but he is really regarded as the 2nd son, Ham being the youngest. In the genealogical table, however (Genesis 10:1), the descendants of Japheth are given first, and those of Shem last, in order to set forth Semitic affinities at greater length. Though this would seem to indicate that the fair races were the least known to the Jews, it implies that the latter were well disposed toward them, for Japheth was (ultimately) to dwell in the tents of Shem, and therefore to take part in Shem's spiritual privileges.

4. Japheth and Iapetos:

It seems unlikely that the Greek giant-hero, Iapetos, father of Prometheus, who was regarded by the Greeks as the father of the human race, has any connection with the Hebrew Japheth. The original of the Hebrew record probably belongs to a date too early to admit borrowing from the Greek, and if the name had been borrowed by the Greeks from the Hebrews, a nearer form might be expected.

See SHEM; HAM; TABLE OF NATIONS.

T. G. Pinches

Japheth (2)

ja'-feth (Iapheth): A region mentioned only in Judith 2:25, where no particulars are given which may lead to its identification. Holofernes "came unto the borders of Japheth, which were toward the south, over against Arabia."

Japhia (1)

ja-fi'-a, jaf'-i-a (yaphia`, perhaps "tall"; compare Arabic; Iephtha):

(1) King of Lachish, one of the 5 "kings of the Amorites" who allied themselves together in an expedition against Gibeon on account of its treaty with the Israelites (Joshua 10:3–5). After their discomfiture by Joshua in the battle of Beth-horon (10:10), "one of the most important in the history of the world" (Stanley), they fled and hid themselves in the cave at Makkedah (10:16). As Joshua passed, he was informed of this, but, unwilling to delay his pursuit of the fugitives, he ordered great stones to be rolled unto the mouth of the cave, leaving a guard in charge (10:17 f). On the completion of his victory, Joshua returned to Makkedah and commanded the Israelites to bring forth the imprisoned kings, and summoned the chiefs of his army to plant their feet upon their necks. Then he put them to death; and after he had hung their bodies on 5 trees, he ordered the Israelites in the evening to take them down and cast them into the cave (10:22-27).

(2) Septuagint Iephies, Iaphie): One of the sons of David who were born to him at Jerusalem (2 Samuel 5:15; 1 Chronicles 3:7; 1 Chronicles 14:6).

James Crichton

Japhia (2)

ja-fi'-a, jaf'-i-a (yaphia`): A town on the southern boundary of Zebulun named with Chisloth-tabor and Daberath (Joshua 19:12). It is represented by the modern Yafa, about 1 1/2 miles Southwest of Nazareth, near the foot of the hills. It was one of the places fortified by Josephus (Vita, 45; BJ, II, xx, 6).

Japhlet

jaf'-let (yaphleT, "he escapes"(?)): In 1 Chronicles 7:32,1 Chronicles 7:33, a "son" of Heber, an Asherite.

Japhleti

jaf'-le-ti, jaf-le'-ti: the King James Version in Joshua 16:3, where Hebrew is ha-yaphleTi, "the Japhletites," the Revised Version (British and American), a clan said to border on the territory of Joseph, but not mentioned elsewhere.

Japho

ja'-fo: the King James Version and the American Revised Version margin in Joshua 19:46 for JOPPA (which see).

Jar

jar.

See BARREL.

Jarah

ja'-ra (ya`rah, "honey-comb" (?)): A descendant of King Saul (1 Chronicles 9:42); but the Septuagint's Codices Vaticanus and Alexandrinus, have Iada = ya`dah, a name found in Septuagint of 1 Chronicles 8:36, where Massoretic Text has yeho`addah, Jehoaddah. Some Hebrew manuscripts have ya`dah in 9:42, and it should probably be accepted as the correct reading there, for ya`dah = Jehoaddah yeho`addah, linguistically; compare Jonathan and Jehonathan, etc.

Jareb

ja'-reb, jar'-eb (yarebh, "let him contend"; Septuagint Iareim):

1. Obscurity of the Name:

Is mentioned twice in Ho (5:13; 10:6) as an Assyrian king who received tribute from Israel. We do not, however, know of an Assyrian king of that name, or of such a place as is indicated by "the king of Jareb" (5:13 King James Version, margin). Sayce (HCM, 417) thinks Jareb may possibly be the earlier name of Sargon who took Samaria in 722 BC, as the passages in which it appears seem to relate to the last struggles of the Northern Kingdom. This conjecture he bases on the probability that the successor of Shalmaneser IV, following the example of other usurpers of the Assyrian throne before him, assumed the name of Sargon. Those who hold that Hosea's prophecies are probably not later than 734 BC reject this view.

2. Meaning of the Word:

If we take the Hebrew text in Hosea 5:13 as it stands (melekh yarebh), Jareb cannot be regarded as the name of a person, owing to the absence of the article before melekh, "king," which is always inserted in such a case. It is probably an epithet or nickname applied to the Assyrian king, as is suggested by the Revised Version margin ("a king that should contend") and the King James Version margin ("the king that should plead"), being derived from the ribh, "to strive." The rendering would then be "King Combat," "King Contentious," indicating Assyria's general hostility to Israel and the futility of applying for help to that quarter against the will of Yahweh. Some suggest that for melekh yarebh we should read malki rabh (i being the old nominative termination), or melekh rabh, "Great King," a title frequently applied to Assyrian monarchs. Others, following the Septuagint, would read melekh ram, "High King."

3. Historical Reference:

The historical reference, if it be to any recorded incident, may be to the attempt of Menahem, king of Israel in 738 BC, to gain over the Assyrians by a large subsidy to Pul, who assumed the name of Tiglath-pileser (2 Kings 15:19). In this case, as both Epraim and Judah are mentioned in the protasis, we should have to suppose that Ephraim made application on behalf of both kingdoms. If "Judah" be inserted before "sent" to complete the parallel, then the clause would be interpreted of Ahaz, king of Judah, who offered a heavy bribe to Tiglath-pileser to help him to withstand the combined attack of Rezin of Syria and Pekah of Israel (2 Kings 16:7 f). But perhaps there may be no particular allusions in the two clauses of the apodosis, but only a reference to a general tendency on the part of both kingdoms to seek Assyrian aid.

4. Other Views:

Cheyne would make a violent change in the verse. He would substitute "Israel" for "Judah" as warranted by Hosea 12:2, insert "Israel" before "sent," change 'ashshur,"Assyria," into mitstsur, the North Arabian land of Mucri, "references to which underlie many passages in the Old Testament," and for melekh yarebh, he would read melekh `arabhi, "king of Arabia." For other views see ICC.

James Crichton

Jared

ja'-red (yeredh, "descent"; pausal form, yaredh, in Genesis 5:15; 1 Chronicles 1:2, hence, English Versions of the Bible "Jared" for "Jered"; Iared): In Genesis 5:15–20; 1 Chronicles 1:2; Luke 3:37, son of Mahalaleel and father of Enoch. The King James Version has "Jered" in 1 Chronicles 1:2.

The name is supposed by Budde to denote a degeneration of the human race, the first five generations being righteous, their successors not, except Enoch and Noah. The name has been identified with that of Irad (iradh), Genesis 4:18. See Skinner, Gen, 117, 129, 131.

Jaresiah

jar-e-si'-a: the King James Version for JAARESHIAH (which see).

Jarha

jar'-ha (yarcha`, meaning unknown): An Egyptian slave of Shesham, about Eli's time (compare HPN, 235), who married his master's daughter, and became the founder of a house of the Jerahmeelites (1 Chronicles 2:34).

Jarib

ja'-rib, jar'-ib (yaribh, "he contends," or "takes (our) part," or "conducts (our) case"):

(1) In 1 Chronicles 4:24, a "son" (clan) of Simeon = "Jachin" of Genesis 46:10; Exodus 6:15; Numbers 26:12.

(2)In Ezra 8:16, one of the "chief men" for whom Ezra sent, and dispatched by him to Casiphia to fetch ministers for God's house = "Joribus" (1 Esdras 8:44).

(3) In Ezra 10:18, a priest who had married a foreign wife = "Joribus" (1 Esdras 9:19).

Jarimoth

jar'-i-moth (Iarimoth): 1 Esdras 9:28; called "Jeremoth" in Ezra 10:27.

Jarmuth

jar'-muth (yarmuth:

(1) A city of the Canaanites in the Shephelah (Joshua 15:35) of Judah whose "king," Piram, joined the league of the "five kings" against Joshua (Joshua 10:3–5), was defeated at Gibeon and slain at Makkedah (10:23). One of the 31 "kings" defeated in Joshua' s campaign (Joshua 12:11). In Joshua 15:35 it is mentioned in conjunction with Adullam, Socoh and Azekah, and in Nehemiah 11:29 with Zorah, Zanoah and Adullam. Cheyne (Encyclopedia Biblica) suggests that the "Maroth" of Micah 1:12 may be a copyist's error for Jarmuth. In Eusebius, Onomasticon (OS2 132 31; 266 38) mention is made of a Iermochos, or Jermucha, 10 Roman miles Northeast of Eleutheropolis (Beit Jibrin), The site of this once important place is Khirbet el Yarmuk, a ruin, with many old walls and cisterns, on the top of a hill 1,465 ft. above sealevel. It is nearly 2 miles Northwest of Belt Nattif, from which it is visible, and 8 1/2 miles, as measured on map, N.N.E. of Belt Jibrin. Compare PEF, III, 128, Sh XVIII.

(2) A city of Issachar belonging to the "children of Gershon, of the families of the Levites" (Joshua 21:29); in the duplicate list in 1 Chronicles 6:73 we have Ramoth, while in the Septuagint version of Joshua 21:29 we have, in different VSS, Rhemmath or Iermoth. In Joshua 19:21 "Remeth" occurs (in Hebrew) in the lists of cities of Issachar; in the Septuagint Rhemmas or Rhamath. The name was probably "Remeth" or "Ramoth," but the place has never been identified with any certainty.

See RAMOTH.

E. W. G. Masterman

Jaroah

ja-ro'-a (yaroach, meaning unknown): A Gadite chief (1 Chronicles 5:14). But the text is doubtful; see Curtis, Chronicles, 124.

Jasaelus; Jasael

jas-a-e'-lus , ja'-sa-el (Iasaelos; Codex Vaticanus, Asaelos; the King James Version (1 Esdras 9:30)): Called "Sheal" in Ezra 10:29.

Jashar, Book Of

ja'-shar, jash'-ar (cepher ha-yashar; the King James Version Book of Jasher, margin "the book of the upright"): The title of an ancient Hebrew national song-book (literally, "book of the righteous one") from which two quotations are made in the Old Testament:

(1) Joshua 10:12–14, the command of Joshua to the sun and moon, "Sun, stand thou still upon Gibeon. .... Is not this written in the book of Jashar?" (see BETH-HORON; Septuagint in this place omits the reference to Jashar); and

(2) 2 Samuel 1:8 ff, "the song of the bow," or lament of David over Saul and Jonathan.

(3) Some conjecture a third extract in 1 Kings 8:12, "Then spake Solomon, Yahweh hath said that he would dwell in the thick darkness." The words of Yahweh are quoted by Septuagint in 8:53 as "written in the book of the song" (en biblio tes odes), and it is pointed out that the words "the song" (in Hebrew ha-shir) might easily be a corruption of ha-yashar. A similar confusion ("song" for "righteous") may explain the fact that the Peshitta Syriac of Joshua has for a title "the book of praises or hymns." The book evidently was a well-known one, and may have been a gradual collection of religious and national songs. It is conjectured that it may have included the So of Deborah (Judges 5:1–31), and older pieces now found in the Pentateuch (e.g. Genesis 4:23,Genesis 4:14; Genesis 9:25–27; Genesis 27:27–29); this, however, is uncertain. On the curious theories and speculations of the rabbis and others about the book (that it was the Book of the Law, of Genesis, etc.), with the fantastic reconstructive theory of Dr. Donaldson in his Jasbar, see the full article in HDB.

James Orr

Jashen

ja'-shen, jash'-en (yashen, "asleep"(?)): Seemingly the father of some of David s thirty valiant men (2 Samuel 23:32 f). The Massoretic Text reads "Eliahba the Shaalbonite, the sons of Jashen, Jonathan, Shammah the Hararite, .... " 1 Chronicles 11:33 f has Eliahba the Shaalbonite, the sons of Hashem the Gizonite, Jonathan the son of Shagee the Hararite .... " It is clear that "sons of" are a dittography of the last three consonants of the previous word. Septuagint, Lucian in 2 Samuel and 1 Chronicles has ho Gouni, "the Gunite," for "the Gizonite," perhaps correctly (compare Genesis 46:24; Numbers 26:48 for "Guni," "Gunite"). So 2 Samuel 23:32 may be corrected thus: "Eliahba the Shaalbonite, Jashen the Gunite, Jonathan the son of Shammah the Hararite." Jashen then becomes one of the thirty = "Hashem" of 1 Chronicles 11:34.

David Francis Roberts

Jasher, Book Of

ja'-sher, jash'-er: the King James Version for JASHAR (which see), and see BETH-HORON, THE BATTLE OF.

Jashobeam

ja-sho'-be-am (yashobh`am, probably "people will return"; see discussion of names compounded with `am, in HPN, 41-59): Jashobeam is mentioned in three passages (1 Chronicles 11:11; 1 Chronicles 12:6 (Hebrews 7:1–28); 27:2 f), but opinions vary as to the number of persons erred to. In 1 Chronicles 11:11 he is called "the son of a Hachmonite" (reference unknown) and "the chief of the three" ("three," the best reading; the Revised Version (British and American) "thirty"; the King James Version, the Revised Version margin "captains"), mighty men of David. He is said to have slain 300 (800 in 2 Samuel 23:8) at one time, i.e. one after another.

The gibborim, or heroes, numbered 600 and were divided into bands of 200 each and subdivided into smaller bands of 20 each, with a captain for each company large and small. Jashobeam had command of the first of the three bands of 200 (see Ewald, HI, III , 140 f; Stanley, HJC, II, 78). From the indefiniteness of the description, "three of the thirty chief," he can hardly be regarded as one of the three mighty men who broke through the ranks of the Philistines, and brought water from the well of Bethlehem to David on the hill-fortress of Adullam (1 Chronicles 11:15–17), and the fact that "the thirty" have not yet been mentioned would seem to indicate that this story is not in its proper place. But "Jashobe am" here (1 Chronicles 11:11) is probably an error for "Ishbaal," the reading of many of the manuscripts of the Septuagint (HPN, 46, note).

In the parallel passage (2 Samuel 23:8) he is called "Joshebbasshebeth, a Tahchemonite." This verse, however, is probably corrupt (Revised Version margin), and the text should be corrected in accordance with Ch to "Ishbaal, the Hachmonite." In 1 Chronicles 27:2 f Jashobeam is said to have been "the son of Zabdiel," of the family of Perez, and the commander-in-chief of the division of David's army which did duty the first month. The army consisted of 12 divisions of 24,000 each, each division serving a month in turn. In 1 Chronicles 12:6 (Hebrew 7) Jashobeam is mentioned among those who joined David at Ziklag in the time of Saul, and is described as a Korahite, probably one belonging to a family of Judah (compare 2:43).

James Crichton

Jashub

ja'-shub, jash'-ub (yashubh; yashibh, in Chronicles, but Qere, yashubh, "he returns"):

(1) In Numbers 26:24; 1 Chronicles 7:1, a "son" (clan) of Issachar. Genesis 46:13 has incorrectly Iob, but Septuagint Jashub.

(2) In Ezra 10:29, one of those who had married foreign wives = "Jasubus" in 1 Esdras 9:30.

(3) In Isaiah 7:3, part of the name SHEAR-JASHUB (which see).

Jashubi-Lehem

ja-shoo-bi-le'-hem (yashubhi-lechem): A name in 1 Chronicles 4:22 where commentators insert beth, between the two words and translate "(and) returned to Bethlehem."

Jashubites, The

ja'-shub-its, jash'-ub-its (ha-yashubhi, coll. with article): In Numbers 16:24, descendants of JASHUB (q.v. (1)).

Jasiel

ja'-si-el, jas'-i-el (ya`asi'el, "God is maker," 1 Chronicles 11:47 the King James Version).

See JAASIEL.

Jason (1)

ja'-sun (Iason): A common name among the Hellenizing Jews who used it for Jesus or Joshua, probably connecting it with the Greek verb iashthai ("to heal").

(1) Son of Eleazar, sent (161 BC) by Judas Maccabeus with other deputies to Rome "to make a league of amity and confederacy" (1 Macc 8:17; Josephus, Ant, XII, x, 6), and perhaps to be identified with (2).

(2) The father of Antipater who went as ambassador of Jonathan to Rome in 144 BC (1 Macc 12:16; 14:22; Ant, XIII, v, 8).

(3) Jason of Cyrene, a Jewish historian, who is known only from what is told of him in 2 Macc 2:19-23. 2 Macc is in fact simply an abridgment in one book of the 5 books written by Jason on the Jewish wars of liberation. He must have written after 162 BC, as his books include the wars under Antiochus Eupator.

(4) Jason the high priest, second son of Simon II and brother of Onias III. The change of name from Jesus (Josephus, Ant, XII, v) was part of the Hellenizing policy favored by Antiochus Epiphanes from whom he purchased the high-priesthood by a large bribe, thus excluding his elder brother from the office (2 Macc 4:7-26). He did everything in his power to introduce Greek customs and Greek life among the Jews. He established a gymnasium in Jerusalem, so that even the priests neglected the altars and the sacrifices, and hastened to be partakers of the "unlawful allowance" in the palaestra. The writer of 2 Macc calls him "that ungodly wretch" and "vile" Jason. He even sent deputies from Jerusalem to Tyre to take part in the worship of Hercules; but what he sent for sacrifices, the deputies expended on the "equipment of galleys." After 3 years of this Hellenizing work he was supplanted in 172 BC in the favor of Antiochus by Menelaus who gave a large bribe for the high priest's office. Jason took refuge with the Ammonites; on hearing that Antiochus was dead he tried with some success to drive out Menelaus, but ultimately failed (2 Macc 5:5 ff). He took refuge with the Ammonites again, and then with Aretas, the Arabian, and finally with the Lacedaemonians, where he hoped for protection "as being connected by race," and there "perished-miserably in a strange land."

(5) A name mentioned in Acts 17:5–9 and in Romans 16:21. See following article.

J. Hutchison

Jason (2)

ja'-sun (Iason): A Greek name assumed by Jews who bore the Hebrew name Joshua. This name is mentioned twice in the New Testament. (See also preceding article.)

(1) Jason was the host of Paul during his stay in Thessalonica, and, during the uproar organized by the Jews, who were moved to jealousy by the success of Paul and Silas, he and several other "brethren" were severely handled by the mob. When the mob failed to find Paul and Silas, they dragged Jason and "certain brethren" before the politarchs, accusing Jason of treason in receiving into his house those who said "There is another king, one Jesus." The magistrates, being troubled, took security from them, and let them go.

There are various explanations of the purpose of this security. "By this expression it is most probably meant that a sum of money was deposited with the magistrates, and that the Christian community of the place made themselves responsible that no attempt should be made against the supremacy of Rome, and that peace should be maintained in Thessalonica itself" (Conybeare and Howson, Paul). Ramsay (St. Paul the Traveler) thinks that the security was given to prevent Paul from returning to Thessalonica and that Paul refers to this in 1 Thessalonians 2:18.

The immediate departure of Paul and Silas seems to show the security was given that the strangers would leave the city and remain absent (Acts 17:5–9).

(2) Jason is one of the companions of Paul who unite with him in sending greetings to the Roman Christians (Romans 16:21). He is probably the same person as (1). Paul calls him a kinsman, which means a Jew (compare Romans 9:3; Romans 16:11,Romans 16:21).

S. F. Hunter

Jasper; Jaspis

jas'-per, jas'-pis.

See STONES, PRECIOUS.

Jasubus

ja-su'-bus (Iasoubos): An Israelite who in the time of Ezra had to put away his foreign wife (1 Esdras 9:30); called "Jashub" in Ezra 10:29.

Jatal

ja'-tal (1 Esdras 5:28).

See ATAR.

Jathan

ja'-than (Iathan; Nathan): For "Jonathas" in the King James Version, which is the Latin form for the Hebrew "Jonathan." Jonathan was brother of Ananias and "son of that great Sammaias" (Tobit 5:13).

Jathbath

jath'-bath.

See JOTBATHAH.

Jathniel

jath'-ni-el (yathni'el, "God lives"): Fourth "son" of Meshelemiah, a Korahite (1 Chronicles 26:2).

Jattir

jat'-er (yattir, and yattir): A town in the hill country of Judah, mentioned in conjunction with Shamir and Socoh (Joshua 15:48); one of the cities given to the "children of Aaron the priest" (Joshua 21:14; 1 Chronicles 6:57). David after his victory over the Amalekites sent a present of the spoil from Ziklag "to them that were in Jattir" (1 Samuel 30:27).

It is now Khirbet `Attir, an important ruin, in the extreme South of the hill country, 5 miles Southeast of edh Dhariyeh and 20 miles Southeast of Belt Jibrin. This must Correspond to the "very large village Jethira" which is mentioned in Eusebius, Onomasticon (119 27; 133 3; 134 24, etc.) as 20 miles Southeast of Eleutheropolis (i.e. Beit Jibrin). The site is full of caves. See PEF, III, 408, Sh XXV.

E. W. G. Masterman

Javan

ja'-van (yawan, meaning unknown):

(1) In Genesis 10:2,Genesis 10:4 = 1 Chronicles 1:5,1 Chronicles 1:7 Septuagint Iouan); Isaiah 66:19; Ezekiel 27:13 Septuagint Hellas, Greece); Daniel 8:21 m; 10:20; 11:2; Zechariah 9:13; Joel 3:6 (Hebrew 4:6) Septuagint hoi Hellenes, i.e. "Greeks"), "son" of Japheth, and "father" of Elisha, Tars, Kittim, and Rodarim, i.e. Rhodes (incorrectly "Dodanim" in Genesis 10:4). Javan is the Greek Iaon or Ia(v)on, and in Ge and 1Ch = the Ionian Greeks of Asia Minor, probably here = Cyprus. The reference in Ezekiel 27:13 (from which that in Isaiah 66:19 is copied) is the country personified. In Joe the plural yewanim, is found. In Da the name is extended to the Greeks generally. Corroboration of the name is found in Assyrian (Schrader, editor, Keilinschriftliche Bibliothek, II, 43). "The Persian Yauna occurs in the same double reference from the time of Darius; compare Aesch. Persian., 176, 562" (Skinner, Gen, 198). In Egyptian the word is said to be yevan-(n)a; in the Tell el-Amarna Letters Yivana is mentioned as being in the land of Tyre. See HDB, II, 552b.

(2) Place (Ezekiel 27:19); the name is missing in Septuagint.

David Francis Roberts

Javelin

jav'-lin, jav'-e-lin.

See ARMOR; ARMS.

Jaw; Jawbone; Jaw Teeth

jo, jo'-bon (lechi, "cheek (bone)," "jaw (bone)"): In Job 41:2, the Revised Version (British and American) gives "pierce his jaw through with a hook" for the King James Version "bore his jaw through with a thorn" (see HOOK; LEVIATHAN). Psalms 22:15, "My tongue cleaveth to my jaws (malqoach)," is descriptive of the effect of a fever or physical torture, a dryness and a horrible clamminess. Malqochayim is an ancient dual form meaning the two jaws, and, metaphorically, malqoach indicates that which is caught between the jaws, booty, prey, including captives (Numbers 31:11,Numbers 31:26,Numbers 31:32; Isaiah 49:24 f).

Figurative:

(1) Of the power of the wicked, with a reference to Divine restraint and discipline: "I brake the jaws (Hebrew "great teeth") of the unrighteous" (Job 29:17; Proverbs 30:14); compare Psalms 58:6, "Break out the great teeth (malta`oth, "jaw teeth") of the young lions, O Yahweh." Let the wicked be deprived of their ability for evil; let them at least be disabled from mischief. Septuagint reads "God shall break," etc. (Compare Edmund Prys's Metrical Paraphrase of the Psalms, in the place cited.) "A bridle .... in the jaws of the peoples" (Isaiah 30:28; compare 2 Kings 19:28) is descriptive of the ultimate check of the Assyrian power at Jerusalem, "as when a bridle or lasso is thrown upon the jaws of a wild animal when you wish to catch and tame him" (G.A. Smith Isa, I, 235). Compare Ezekiel 29:4 (concerning Pharaoh); 38:4 (concerning Gog), "I will put hooks in (into) thy jaws."

(2) Of human labor and trials, with a reference to the Divine gentleness: "I was to them as they that lift up the yoke on their jaws" (Hosea 11:4), or `take the yoke off their jaws,' as the humane driver eased the yoke with his hands or `lifted it forward from neck to the jaws'; or it may perhaps refer to the removal of the yoke in the evening, when work is over.

Jawbone (Judges 15:15).

See RAMATH-LEHI.

M. O. Evans