Jesus Christ, The Arrest And Trial Of (continued) – Joahaz

Jesus Christ, The Arrest And Trial Of (continued)

In the next place he acted quite properly in declining to entertain a charge which disclosed no offense known to the Roman law, or to pass a sentence based on the verdict of the Sanhedrin for an alleged violation of the Jewish law. He appears to have acted in accordance with the law, and indeed in a judicial and praiseworthy manner in the trial and disposition of the threefold indictment for treason (unless it be a fact that Jesus was not present when these accusations were brought against Him outside the Pretorium, which would be merely an irregularity, as they were made known to him later inside). Pilate's initial mistake, which led to all the others, was in not discharging Jesus at once, when he had pronounced the verdict of acquittal.

All the subsequent proceedings were contrary to both the letter and the spirit of the law. Although Pilate took his place upon the judgment seat, his acts, properly speaking, were not those of a judge, and had no legal force or value; but were rather the futile attempts of a weak and vacillating politician to appease an angry mob thirsting for the blood of an innocent countryman. The carrying out of a sentence imposed in such circumstances, and under such conditions, may not inaptly be described as a judicial murder.

John James Maclaren

Jesus Justus

je'-zus jus'-tus Iesous ho legomenos Ioustos, "Jesus that is called Justus," Colossians 4:11):

1. A Jew by Birth:

One of three friends of Paul--the others being Aristarchus and Mark--whom he associates with himself in sending salutations from Rome to the church at Colosse. Jesus Justus is not mentioned elsewhere in the New Testament, and there is nothing more known about him than is given in this passage in Colossians, namely, that he was by birth a Jew--"of the circumcision"--that he had been converted to Christ, and that he was one of the inner circle of intimate friends and associates of the apostle during his first Roman captivity.

2. He Remains True to Paul:

The words also contain the information that at a stage in Paul's imprisonment, when the welcome extended to him by the Christians in Rome on his arrival there had lost its first warmth, and when in consequence, probably, of their fear of persecution, most of them had proved untrue and were holding aloof from him, J. J. and his two friends remained faithful. It would be pressing this passage unduly to make it mean that out of the large number--hundreds, or perhaps even one or two thousands--who composed the membership of the church in Rome at this time, and who within the next few years proved their loyalty to Christ by their stedfastness unto death in the Neronic persecution, all fell away from their affectionate allegiance to Paul at this difficult time. The words cannot be made to signify more than that it was the Jewish section of the church in Rome which acted in this unworthy manner--only temporarily, it is to be hoped. But among these Jewish Christians, to such dimensions had this defection grown that Aristarchus, Mark and J. J. alone were the apostle's fellow-workers unto the kingdom of God. These three alone, at that particular time--from among the Jewish Christians--were helping him in the work of the gospel in Rome. That this defection refers to the Jewish section of the church and not to the converts from among the Gentiles, is evident from many considerations. It seems to be proved, for example by verse 14 of the same chapter (i.e. Colossians 4:14), as well as by Philemon 1:24, in both of which passages Paul names Demas and Luke as his fellow-laborers; and Luke was not a Jew by birth. But in the general failure of the Christians in Rome in their conduct toward Paul, it is with much affection and pathos that he writes concerning Aristarchus, Mark, and J. J., "These only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me."

John Rutherfurd

Jesus, Genealogy Of

See GENEALOGY OF JESUS CHRIST.

Jether

je'-ther (yether, "abundance"):

(1) Exodus 4:18 the Revised Version margin, King James Version, margin.

See JETHRO.

(2) Gideon's eldest son (Judges 8:20), who was called upon by his father to slay Zebah and Zalmunnah, but "feared, because he was yet a youth." The narrative there (Judges 8:4) should be connected with that of Judges 6:34, where Gideon is followed by his clan, and not with that of Judges 7:1–25, where he has 300 picked men. The captives would be taken to Orpah, Gideon's home, and slain there.

(3) Father of Amasa (1 Kings 2:5,1 Kings 2:32); he was an Ishmaelite according to 1 Chronicles 2:17 = "Ithra, the Israelite" of 2 Samuel 17:25, where "the Ishmaelite" should be read for "the Israelite."

(4) A Jerahmeelite (1 Chronicles 2:32 twice).

(5) A Judahite (1 Chronicles 4:17).

(6) A man of Asher (1 Chronicles 7:38) = "Ithran" of 1 Chronicles 7:37.

David Francis Roberts

Jetheth

je'-theth (yetheth, meaning unknown): a chief (or clan) of Edom (Genesis 36:40 parallel 1 Chronicles 1:51), but probably a mistake for "Jether" = "Ithran" (Genesis 36:26).

Jethlah

jeth'-la (yithlah).

See ITHLAH.

Jethro

jeth'-ro, je'-thro (yithro, "excellence," Exodus 3:1; Exodus 4:18 b; 18:1-12 (in 4:18a, probably a textual error, yether, "Iether," the King James Version margin, the Revised Version margin); Septuagint always Iothor): The priest of Midian and father-in-law (chothen) of Moses.

1. His Relation to Reuel and Hobab:

It is not easy to determine the relation of Jethro to Reuel and Hobab. If we identify Jethro with Reuel as in Exodus 2:18; Exodus 3:1 (and in Ant, III, iii; V, ii, 3), we must connect "Moses' father-in-law" in Numbers 10:29 immediately with "Reuel" (the King James Version "Raguel"), and make Hobab the brother-in-law of Moses. But while it is possible that chothen may be used in the wider sense of a wife's relative, it is nowhere translated "brother-in-law" except in Judges 1:16; Revelation 3:11 ("father-in-law," the King James Version, the Revised Version margin). If we insert, as Ewald suggests (HI, II, 25), "Jethro son of" before "Reuel" in Exodus 2:18 (compare the Septuagint, verse 16, where the name "Jethro" is given), we would then identify Jethro with Hobab, the son of Reuel, in Numbers 10:29, taking "Moses' father-in-law" to refer back to Hobab. Against this identification, however, it is stated that Jethro went away into his own country without any effort on the part of Moses to detain him (Exodus 18:27), whereas Hobab, though at first he refused to remain with the Israelites, seems to have yielded to the pleadings of Moses to become their guide to Canaan (Numbers 10:29–32; Judges 1:16, where Kittel reads "Hobab the Kenite"; Judges 4:11). It may be noted that while the father-in-law of Moses is spoken of as a "Midianite" in Exodus, he is called a"Kenite" in Judges 1:16; Revelation 3:11. From this Ewald infers that the Midianites were at that time intimately blended with the Amalekites, to which tribe the Kenites belonged (HI, II, 44).

2. His Hearty Reception of Moses:

When Moses fled from Egypt he found refuge in Midian, where he received a hearty welcome into the household of Jethro on account of the courtesy and kindness he had shown to the priest's 7 daughters in helping them to water their flock. This friendship resulted in Jethro giving Moses his daughter, Zipporah, to wife (Exodus 2:15–21). After Moses had been for about 40 years in the service of his father-in-law, the angel of the Lord appeared to him in the burning bush as he was keeping the flock at Horeb, commanding him to return to Egypt and deliver his enslaved brethren out of the hands of Pharaoh (Exodus 3:1). With Jethro's consent Moses left Midian to carry out the Divine commission (Exodus 4:18).

3. His Visit to Moses in the Wilderness:

When tidings reached Midian of "all that God had done for Moses, and for Israel" in delivering them from Egyptian bondage, Jethro, with a natural pride in the achievements of his relative, set out on a visit to Moses, taking Zipporah and her two sons with him (Exodus 18:1–12). On learning of his father-in-law's arrival at the "mount of God," Moses went out to meet him, and after a cordial exchange of courtesies they retired to Moses' tent, where a pleasant interview took place between them. We are told of the interest Jethro felt in all the particulars of the great deliverance, how he "rejoiced for all the goodness which Yahweh had done to Israel," and how the conviction was wrought within him that Yahweh was "greater than all gods; yea, in the thing wherein they dealt proudly against them" (Exodus 18:11). In this condition so expressed there is evidently a reference to the element by which the Egyptians thought in their high-handed pursuit they would be able to bring back Israel into bondage, but by which they were themselves overthrown.

It is worth noting that in the religious service in which Jethro and Moses afterward engaged, when Jethro, as priest, offered a burnt offering, and Aaron with all the elders of Israel partook of the sacrificial feast, prominence was given to Jethro over Aaron, and thus a priesthood was recognized beyond the limits of Israel.

4. His Wise Counsel:

This visit of Jethro to Moses had important consequences for the future government of Israel (Exodus 18:13–27). The priest of Midian became concerned about his son-in-law when he saw him occupied from morning to night in deciding the disputes that had arisen among the people. The labor this entailed, Jethro said, was far too heavy a burden for one man to bear. Moses himself would soon be worn out, and the people, too, would become weary and dissatisfied, owing to the inability of one judge to overtake all the eases that were brought before him. Jethro, therefore, urged Moses to make use of the talents of others and adopt a plan of gradation of judges who would dispose of all eases of minor importance, leaving only the most difficult for him to settle by a direct appeal to the will of God. Moses, recognizing the wisdom of his father-in-law's advice, readily acted upon his suggestion and appointed "able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens." Thereafter, Jethro returned to his own country.

5. His Character and Influence:

The story of Jethro reveals him as a man of singular attractiveness and strength, in whom a kind, considerate disposition, a deeply religious spirit, and a wise judgment all met in happy combination. And this ancient priest of Midian made Israel and all nations his debtors when he taught the distinction between the legislative and the judicial function, and the importance of securing that all law be the expression of the Divine will, and that its application be entrusted only to men of ability, piety, integrity and truth (Exodus 18:21).

James Crichton

Jetur

je'-tur (yeTur, meaning uncertain): a "son" of Ishmael (Genesis 25:15 parallel 1 Chronicles 1:31); against this clan the two and a half tribes warred (1 Chronicles 5:18 f); they are the Itureans of New Testament times.

See ITURAEA.

Jeuel

je-u'-el ju'-el (ye'-u'-el, meaning unknown):

(1) A man of Judah (1 Chronicles 9:6); the name is not found in the parallel of Nehemiah 11:24. (2) A Levite, the King James Version "Jeiel" (2 Chronicles 29:13).

(3) A companion of Ezra, the King James Version "Jeiel" (Ezra 8:13).

(4) The name occurs also as Kethibh in 1 Chronicles 9:35; 2 Chronicles 26:11.

See JEIEL, (2), (6).

Jeush

je'-ush (ye`ush, probably "he protects," "he comes to help"; see HPN, 109; Kethibh is ye`ish, in Genesis 36:5,Genesis 36:14; 1 Chronicles 7:10):

(1) A "son" of Esau (Genesis 36:5,Genesis 36:14,Genesis 36:18; 1 Chronicles 1:35). "The name is thought by some to be identical with that, of an Arabian lion-god Yagut ...., meaning `helper,' whose antiquity is vouched for by inscriptions of Thamud" (Skinner, Gen, 432).

(2) A Benjamite (1 Chronicles 7:10), but probably a Zebulunite. See Curtis, Chronicles, 145 ff.

(3) A descendant of King Saul, the King James Version "Jehush" (1 Chronicles 8:39).

(4) A Gershonite Levite (1 Chronicles 23:10,1 Chronicles 23:11).

(5) A son of King Rehoboam (2 Chronicles 11:19).

David Francis Roberts

Jeuz

je'-uz ye`-uts "he counsels"): The eponym of a Benjamite family (1 Chronicles 8:10).

Jew, Jewess, Jewish

ju, joo, ju'-ish, joo'-ish (yehudhi plural yehudhim; Ioudaioi; feminine adjective yehudhith; Ioudaikos): "Jew" denotes originally an inhabitant of Judah (2 Kings 16:6 applies to the two tribes of the Southern Kingdom), but later the meaning was extended to embrace all descendants of Abraham. In the Old Testament the word occurs a few times in the singular. (Esther 2:5; Esther 3:4, etc.; Jeremiah 34:9; Zechariah 8:23); very frequently in the plural in Ezra and Nehemiah, Esther, and in Jeremiah and Daniel. The adjective in the Old Testament applies only to the "Jews' language" or speech (2 Kings 18:26,2 Kings 18:28 parallel Nehemiah 13:24; Isaiah 36:11,Isaiah 36:13). "Jews" (always plural) is the familiar term for Israelites in the Gospels (especially in John), Acts, Epistles, etc. "Jewess" occurs in 1 Chronicles 4:18; Acts 16:1; Acts 24:24. In Titus 1:14 a warning is given against "Jewish fables" (in Greek the adjective is found also in Galatians 2:14). The "Jews' religion" (Ioudaismos) is referred to in Galatians 1:13,Galatians 1:14. On the "Jews' language,'' see LANGUAGES OF THE OLD TESTAMENT; on the "Jews' religion," see ISRAEL, RELIGION OF.

James Orr

Jewel

ju'-el, joo'-el: An ornament of gold, silver or of precious stones in the form of armlet, bracelet, anklet, nose-ring, etc. Oriental dress yields itself freely to such adornment, to which there are many allusions in Scripture. a frequent term in Hebrew is keli ("utensil," "vessel"), coupled with mention of "gold" or "silver" or both (Genesis 24:53; Exodus 3:22; Exodus 11:2; Exodus 12:35; Exodus 35:22; 1 Samuel 6:8,1 Samuel 6:15, etc.; the Revised Version (British and American) in 2 Chronicles 32:27 translations "vessels"). In Song of Songs 1:10, where the King James Version has "rows (of jewels)," the Revised Version (British and American) has "plaits (of hair)"; in Song of Songs 7:1, the word is from a root chalah, meaning "to adorn." In 3 instances in the King James Version "jewel" represents the Hebrew nezem (Proverbs 11:22; Isaiah 3:21; Ezekiel 16:12); the American Standard Revised Version changes Proverbs 11:22 to "ring" Septuagint here = "earring"), and both the English Revised Version and the American Standard Revised Version have "ring" in Ezekiel 16:12. The familiar phrase in Malachi 3:17, "in that day when I make up my jewels," becomes in the English Revised Version, "in the day that I do make, even a peculiar treasure" (margin "or, wherein I do make a peculiar treasure"), and in the American Standard Revised Version, "even mine own possession, in the day that I make" (margin "or, do this").

See, further, ORNAMENT; DRESS; STONES, PRECIOUS.

James Orr

Jewry

ju'-ri, joo'-ri: In Daniel 5:13 the King James Version, where the Revised Version (British and American) has "Judah"; in the New Testament, in two places in the King James Version, Luke 23:5; John 7:1, where the Revised Version (British and American) has correctly "Judaea" (Ioudaia) (which see).

Jews

juz, jooz.

See JEW.

Jezaniah

jez-a-ni'-a (yezanyahu, probably "Yahweh hears"; compare JAAZANIAH): In Jeremiah 40:8, and also 42:1 where Septuagint has "Azariah," as in 43:2 (see Driver, Jer) = JAAZANIAH, (1) (which see).

Jezebel

jez'-e-bel 'izebhel, "unexalted," "unhusbanded" (?); Iezabel; see BDB; 1 Kings 16:31; 1 Kings 18:4,1 Kings 18:13,1 Kings 18:19; 1 Kings 19:1,1 Kings 19:2; 1 Kings 21:5 ff; 2 Kings 9:7 ff,30 ff; Revelation 2:20): Daughter of Ethbaal, king of the Zidonians, i.e. Phoenicians, and queen of Ahab, king of Northern Israel. Ahab (circa 874-853 BC) carried out a policy, which his father had perhaps started, of making alliances with other states. The alliance with the Phoenicians was cemented by his marriage with Jezebel, and he subsequently gave his daughter Athaliah in marriage to Jehoram, son of Jehoshaphat, king of Judah. His own union with Jezebel is regarded as a sin in 1 Kings 16:31, where the Massoretic Text is difficult, being generally understood as a question. The Septuagint translations: "and it was not enough that he should walk in the sins of Jeroboam ben Nebat, he also took to wife Jezebel," etc. The Hebrew can be pointed to mean, "And it was the lightest thing for him to walk in the sins of Jeroboam ben Nebat, he also took to wife Jezebel, and went and served Baal and worshipped him," i.e. all the other sins were light as compared with the marriage with Jezebel and the serving of Baal (compare Micah 6:16). Is this a justifiable view to take of the marriage? One answer would be that Ahab made a wise alliance; that Baal-worship was not non-Hebrew, that Ahab named his children not alter Baal but after Yahweh (compare Ahaziah, Jehoram, Athaliah), and that he consulted the prophets of Yahweh (compare 1 Kings 22:6); further, that he only did what Solomon had done on a much larger scale; it may be added too that Ahab was in favor of religious toleration, and that Elijah and not the king is the persecutor. What then can be said for the unfavorable Verdict of the Hebrew historians? That verdict is based on the results and effects of the marriage, on the life and character of Jezebel, and in that life two main incidents demand attention.

1. Persecution of Yahweh's Prophets:

This is not described; it is only referred to in 1 Kings 18:4, "when Jezebel cut off the prophets of Yahweh"; and this shows the history of the time to be incompletely related. In 1 Kings 18:19 we are further told that "450 prophets of Baal ate at her table" (commentators regard the reference to "400 prophets of the Asherah" as an addition). In 1 Kings 19:1 Ahab tells Jezebel of the slaughter of the prophets of Baal by Elijah, and then Jezebel (19:2) sends a messenger to Elijah to threaten his life. This leads to the prophet's flight, an object which Jezebel had in view, perhaps, for she would hardly dare to murder Elijah himself. 2 Kings 9:7 regards the massacre of Ahab's family as a punishment for the persecution of the prophets by Jezebel

2. Jezebel's Plot Against Naboth (1 Kings 21:1–29):

Ahab expresses a desire to possess the vineyard neighboring upon his palace in Jezreel, owned by Naboth, who refuses to part with the family inheritance though offered either its money value or a better vineyard in exchange. Ahab is depressed at this, and Jezebel, upon finding the cause of his melancholy feelings, asks him sarcastically if he is not king, suggesting that as king his wishes should be immediately granted by his subjects. She thereupon plots to secure him Naboth's vineyard. Jezebel sends letters sealed in Ahab's name to the elders of Naboth's township, and bids them arrange a public fast and make Naboth "sit at the head of the people" (Revised Version margin), a phrase taken by some to mean that he is to be arraigned, while it is explained by others as meaning that Naboth is to be given the chief place. Two witnesses--a sufficient number for that purpose--are to be brought to accuse Naboth of blasphemy and treason. This is done, and Naboth is found guilty, and stoned to death. The property is confiscated, and falls to the king (1 Kings 21:1–16). Elijah hears of this, and is sent to threaten Ahab with Divine vengeance; dogs shall lick his dead body (1 Kings 21:19). But in 1 Kings 21:20–23 this prophecy is made, not concerning Ahab but against Jezebel, and 21:25 attributes the sins of Ahab to her influence over him.

The prophecy is fulfilled in 2 Kings 9:30–37. Ahaziah and Jehoram had succeeded their father Ahab; the one reigned for 2 years (1 Kings 22:51), the other 12 years (2 Kings 3:1). Jehu heads a revolt against the house of Ahab, and one day comes to Jezreel. Jezebel had "painted her eyes, and attired her head," and sees Jehu coming. She greets him sarcastically as his master's murderer. according to Massoretic Text, Jehu asks, "Who is on my side? who?" but the text is emended by Klostermann, following Septuagint in the main, "Who art thou that thou shouldest find fault with me?" i.e. thou art but a murderess thyself. She is then thrown down and the horses tread upon her (reading "they trod" for "he trod" in 2 Kings 9:33). When search is afterward made for her remains, they are found terribly mutilated. Thus was the prophecy fulfilled. (Some commentaries hold that Naboth's vineyard and Ahab's garden were in Samaria, and Naboth a Jezreelite. The words, "which was in Jezreel," of 1 Kings 21:1 are wanting in Septuagint, which has "And Naboth had a vineyard by the threshing-floor of Ahab king of Samaria." But compare 1 Kings 18:45; 1 Kings 21:23; 2 Kings 8:29; 2 Kings 9:10,2 Kings 9:15 ff,30 ff.)

See AHAB; JEHU.

3. Jezebel's Character:

The character of Jezebel is seen revived in that of her daughter, Athaliah of Judah (2 Kings 11:1–21); there is no doubt that Jezebel was a powerful personality. She brought the worship of the Phoenician Baal and Astarte with her into Hebrew life, and indirectly introduced it into Judah as well as into the Northern Kingdom. In judging her connection with this propagation, we should bear in mind that she is not a queen of the 20th century; she must be judged in company with other queens famous in history. Her religious attitude and zeal might profitably be compared with that of Mary, queen of Scots. It must also be remembered that the introduction of any religious change is often resented when it comes from a foreign queen, and is apt to be misunderstood, e.g. the attitude of Greece to the proposal of Queen Olga have an authorized edition of the Bible in modern Greek.

On the other hand, although much may be said that would be favorable to Jezebel from the religious standpoint, the balance is heavy against her when we remember her successful plot against Naboth. It is not perhaps blameworthy in her that she upheld the religion of her native land, although the natural thing would have been to follow that of her adopted land (compare Ruth 1:16 f). The superiority of Yahweh-worship was not as clear then as it is to us today. It may also be held that Baal-worship was not unknown in Hebrew life (compare Judges 6:25 f), that Baal of Canaan had become incorporated with Yahweh of Sinai, and that there were pagan elements in the worship of the latter. But against all this it must be clear that the Baal whom Jezebel attempted to introduce was the Phoenician Baal, pure and simple; he was another god, or rather in him was presented an idea of God very different from Yahweh. And further, "in Phoenicia, where wealth and luxury had been enjoyed on a scale unknown to either Israel or the Canaanites of the interior, there was a refinement, if one may so speak, and at the same time a prodigality of vicious indulgences, connected with the worship of Baal and Astarte to which Israel had hitherto been a stranger ..... It was like a cancer eating into the vitals or a head and heart sickness resulting in total decay (Isaiah 1:6). In Israel, moral deterioration meant political as well as spiritual death. The weal of the nation lay in fidelity to Yahweh alone, and in His pure worship" (HPM, section symbol 213).

The verdict of the Hebrew historian is thus substantiated. Jezebel is an example--an extreme one no doubt--of the bad influence of a highly developed civilization forcing itself with all its sins upon a community less highly civilized, but possessed of nobler moral and religious conceptions. She has parallels both in family and in national life. For a parallel to Elijah's attitude toward Jezebel compare the words of Carlyle about Knox in On Heroes and Hero-Worship, IV, especially the section, "We blame Knox for his intolerance," etc.

In Revelation 2:20, we read of Iezabel, "the woman Jezebel, who calleth herself a prophetess"; not "thy wife" (i.e. the wife of the bishop) the Revised Version margin, but as Moffat (Expositor's Greek Testament) aptly renders, "that Jezebel of a woman alleging herself a prophetess." Some members of the church at Thyatira "under the sway of an influential woman refused to separate from the local guilds where moral interests, though not ostensibly defied, were often seriously compromised ..... Her lax principles or tendencies made for a connection with foreign and compromising associations which evidently exerted a dangerous influence upon some weaker Christians in the city." Her followers "prided themselves upon their enlightened liberalism (Revelation 2:24)." Moffat rejects both the view of Schurer (Theol. Abhandlungen, 39 f), that she is to be identified with the Chaldean Sibyl at Thyatira, and also that of Selwyn making her the wife of the local asiarch. "It was not the cults but the trade guilds that formed the problem at Thyatira." See also Zahn, Introduction to the New Testament, section symbol 73, note 7; AHAB; BAAL; ELIJAH.

David Francis Roberts

Jezelus

je-ze'-lus, jez'-e-lus (Iezelos):

(1) In 1 Esdras 8:32; called "Jahaziel" in Ezra 8:5.

(2) In 1 Esdras 8:35; called "Jehiel" in Ezra 8:9.

Jezer

je'-zer (yecher, "form" or "purpose"): A "son" of Naphtali (Genesis 46:24; Numbers 26:49; 1 Chronicles 7:13).

Jezerites, The

je'-zer-its, (ha-yitsri (collective with article)): Descendants of "Jezer" (Numbers 26:49).

Jeziah

je-zi'-a.

See IZZIAH.

Jeziel

je'-zi-el, je-zi'-el (Kethibh is yezu'el, or yezo'el; Qere yezi'el = "God gathers," perhaps): One of David's Benjamite recruits at Ziklag (1 Chronicles 12:3).

Jezliah

jez-lia.

See IZLIAH.

Jezoar

je-zo'-ar.

See IZHAR.

Jezrahiah

jez-ra-hi'-a.

See IZRAHIAH.

Jezreel

jez'-re-el, jez'-rel (yizre`e'l, "God soweth"):

(1) A city on the border of the territory of Issachar (Joshua 19:18).

1. Territory:

It is named with Chesulloth and Shunem (modern Iksal and Solam). It remained loyal to the house of Saul, and is mentioned as part of the kingdom over which Abner set Ishbosheth (2 Samuel 2:9). From Jezreel came the tidings of Saul and Jonathan's death on Gilboa, which brought disaster to Mephibosheth (2 Samuel 4:4). The city plays no important part in the history till the time of Ahab. Attracted, doubtless, by the fine position and natural charms of the place, he made it one of his royal residences, building here a palace (1 Kings 21:1). This was evidently on the eastern wall; and the gate by which Jehu entered was over-looked by the quarters of Queen Jezebel (2 Kings 9:30 f). The royal favor naturally enhanced the dignity of the city, and "elders" and "nobles" of Jezreel are mentioned (1 Kings 21:8, etc.). Under the influence of Jezebel, an institution for the worship of Baal was founded here, from which, probably, the men were drawn who figured in the memorable contest with Elijah on Carmel (2 Kings 10:11). "The tower in Jezreel" was part of the defenses of the city. It commanded a view of the approach up the valley from Beth-shean--the way followed by the hordes of the East, who, from time immemorial, came westward for the rich pasture of the plain (2 Kings 9:17). It was necessary also to keep constant watch, as the district East of the Jordan was always more unsettled than that on the West; and danger thence might appear at any moment. The garden of Naboth seems to have lain to the East of the city (2 Kings 9:21), near the royal domain, to which Ahab desired to add it as a garden of herbs (1 Kings 21:1). See NABOTH. This was the scene of the tragic meetings between Elijah and Ahab (1 Kings 21:17), and between Jehu and Joram and Ahaziah (2 Kings 9:21). Joram had returned to Jezreel from Ramoth-gilead to be healed of his wounds (2 Kings 9:15). By the gateway the dogs devoured Jezebel's body (2 Kings 9:31). Naboth had been stoned to death outside the city (1 Kings 21:13). Josephus lays the scene by the fountain of Jezreel, and here, he says, the dogs licked the blood washed from the chariot of Ahab (Ant., VIII, xv, 6). This accords with 1 Kings 21:19; but 22:38 points to the pool at Samaria.

2. Identification:

The site of Jezreel must be sought in a position where a tower would command a view of the road coming up the valley from Beth-shean. It has long been the custom to identify it with the modern village, Zer`in, on the northwestern spur of Gilboa. This meets the above condition; and it also agrees with the indications in Eusebius, Onomasticon as lying between Legio (Lejjun) and Scythopolis (Beisan). Recently, however, Professor A.R.S. Macalister made a series of excavations here, and failed to find any evidence of ancient Israelite occupation. This casts doubt upon the identification, and further excavation is necessary before any certain conclusion can be reached. For the "fountain which is in Jezreel," see HAROD, WELL OF.

(2) An unidentified town in the uplands of Judah (Joshua 15:56), the home of Ahinoam (1 Samuel 27:3, etc.).

W. Ewing

Jezreel, Vale Of

See ESDRAELON, PLAIN OF.

Jezreelite

jez'-re-el-it, jez'-rel-it ha-yizre`e'li): applied to Naboth, a native of Jezreel (1) (1 Kings 21:1, etc.).

Jezreelitess

jez'-re-el-it-es, jez'-rel-it-es (yizre`e'lith, "of Jezreel," feminine): Applied to Ahinoam, one of David's first two wives, a native of Jezreel in Judah (1 Samuel 27:3; 1 Samuel 30:5; 2 Samuel 2:2; 2 Samuel 3:2; 1 Chronicles 3:1).

Jezrielus

jez-ri-e'-lus (Iezrielos; the King James Version Hierielus; 1 Esdras 9:27): Corresponding to "Jehiel" in Ezra 10:26.

Jibsam

jib'-sam.

See IBSAM.

Jidlaph

jid'-laf (yidhlaph perhaps "he weeps"): A "son" of Nahor (Genesis 22:22).

Jimna, Jimnah

jim'-na (yimnah, perhaps equals "good fortune"): A "son" of Asher (Genesis 46:17, the King James Version "Jimnah"; Numbers 26:44, the King James Version "Jimna"), whereas the Revised Version (British and American) has IMNAH (which see).

Jimnites, The

jim'-nits, (same as "Jimna," only collective with the definite article; Numbers 26:44 the King James Version, where the Revised Version (British and American) has "Imnites"): Descendants of Jimna or Imna.

Jiphtah

jif'-ta (yiphtach).

See IPHTAH.

Jiphthahel

jif'-tha-el.

See IPHTAH-EL.

Joab

jo'-ab (yo'-abh, "Yahweh is father"; Ioab):

(1) Son of Zeruiah, David's sister. He was "captain of the host" (compare 2 Samuel 19:13) under David.

1. Joab and Abner:

(a) Joab is first introduced in the narrative of the war with Abner, who supported the claims of Ishbosheth to the throne against those of David (2 Samuel 2:8–3:1). The two armies met, and on Abner's suggestion a tournament took place between 12 men from each side; a general engagement follows, and in this Joab's army is victorious. Asahel, Joab's brother, is killed in his pursuit of Abner, but the latter's army is sorely pressed, and he appeals to Joab for a cessation of hostilities. Joab calls a halt, but declares that he would not cease had Abner not made his plea.

(b) 2 Samuel 3:12–29. Abner visits David at Hebron, and makes an alliance with David. He then leaves the town, apparently under royal protection. Joab is absent at the time, but returns immediately after Abner's departure, and expostulates with David for not avenging Asahel's death, and at the same time attributes a bad motive to Abner's visit. He sends a message, no doubt in the form of a royal command, for Abner to return; the chief does so, is taken aside "into the midst of the gate" (or as Septuagint and commentators read, "into the side of the gate," 2 Samuel 3:27), and slain there by Joab. David proclaims his own innocence in the matter, commands Joab as well as the people to mourn publicly for the dead hero (2 Samuel 3:31), composes a lament for Abner, and pronounces a curse upon Joab and his descendants (2 Samuel 3:30 is regarded as an editorial note, and commentators change 2 Samuel 3:39).

2. The Ammonite War: Death of Uriah:

(a) 2 Samuel 10:1–14; 1 Chronicles 19:1–15. David sends ambassadors with his good wishes to Hanun on his ascending the throne of the Ammonites; these are ill-treated, and war follows, David's troops being commanded by Joab. On finding himself placed between the Ammonites on the one hand, and their Syrian allies on the other, he divides his army, and himself leads one division against the Syrians, leaving Abishai, his brother, to fight the Ammonites; the defeat of the Syrians is followed by the rout of the ammonites.

(b) 2 Samuel 10:15–19; 1 Chronicles 19:16–19 describes a second war between Hadarezer and David. Joab is not mentioned here.

(c) 2 Samuel 11:1 narrates the resumption of the war against the Ammonites; Joab is in command, and the town of Rabbah is besieged. Here occurs the account of David's sin with Bathsheba, omitted by Chronicles. David gets Joab to send Uriah, her husband, to Jerusalem, and when he refuses to break the soldier's vow (11:6-13), Joab is used to procure Uriah's death in the siege, and the general then sends news of it to David (11:14-27). After capturing the `water-city' of Rabbah, Joab sends for David to complete the capture and lead the triumph himself (12:26-29).

3. Joab and Absalom:

(a) The next scene depicts Joab attempting and succeeding in his attempt to get Absalom restored to royal favor. He has noticed that "the king's heart is toward Absalom" (2 Samuel 14:1), and so arranges for "a wise woman" of Tekoa to bring a supposed complaint of her own before the king, and then rebuke him for his treatment of Absalom. The plan succeeds. David sees Joab's hand in it, and gives him permission to bring Absalom to Jerusalem. But the rebel has to remain in his own house, and is not allowed to see his father (2 Samuel 14:1–24).

(b) Absalom attempts to secure Joab's intercession for a complete restoration to his father's confidence. Joab turns a deaf ear to the request until his field is put on fire by Absalom's command. He then sees Absalom, and gets David to receive his prodigal son back into the royal home (2 Samuel 14:28–33).

(c) Absalom revolts, and makes Amasa, another nephew of David, general instead of Joab (2 Samuel 17:24 f). David flees to Mahanaim, followed by Absalom. Joab is given a third of the army, the other divisions being led by Abishai and Ittai. He is informed that Absalom has been caught in a tree (or thicket), and expostulates with the informer for not having killed him. Although he is reminded of David's tender plea that Absalom be kindly dealt with, he dispatches the rebel himself, and afterward calls for a general halt of the army. When David gives vent to his feelings of grief, he is sternly rebuked by Joab, and the rebuke has its effect (2 Samuel 17:1–19:8).

4. Joab and Amasa:

2 Samuel 19:8 b-15. On David's return to Jerusalem, Amasa is made "captain of the host" instead of Joab (19:13). Then Sheba revolts, Amasa loses time in making preparation for quelling it, and Abishai is bidden by David to take the field (20:6). The Syriac version reads "Joab" for "Abishai" in this verse, and some commentators follow it, but Septuagint supports Massoretic Text. Joab seems to have accompanied Abishai; and when Amasa meets them at Gibeon, Joab, on pretense of kissing his rival, kills him. He then assumes command, is followed by Amasa's men, and arranges with a woman of Abel beth-maacah to deliver to him Sheba's head. The revolt is then at an end.

5. Joab's Death:

Joab subsequently opposed David's suggestion of a census, but eventually carried it out (2 Samuel 24:1–9; 1 Chronicles 21:1–6), yet 1 Chronicles 21:6 and 27:24 relate that he did not carry it out fully. He was one of Adonijah's supporters in his claim to the throne (1 Kings 1:7,1 Kings 1:19,1 Kings 1:41). For this he had to pay the penalty with his life, being slain at the altar in the "Tent of Yahweh" (1 Kings 2:28–34) by Benaiah, who acted upon Solomon's orders. His murderer became his successor as head of the army. 1 Kings 2:5 makes David advise Solomon not to forget that Joab slew Abner and Amasa, and 1 Kings 11:14–22 contains a reference to the dread of his name in Edom. 1 Chronicles 11:6 makes him win his spurs first at the capture of Jerusalem, but 2 Samuel 2:1–32; 2 Samuel 3:1–39 are previous in time to this event (compare 2 Samuel 5:6–10), and 1 Chronicles 11:8 makes him repair the city, while 1 Chronicles 26:28 refers to a dedication of armor by him.

6. Joab's Character:

In summing up Joab's character, we must remember the stirring times in which he lived. That he was a most able general, there is no doubt. He was, however, very jealous of his position, and this accounts for Amasa's murder, if not partially for that of Abner too: if he was afraid that Abner would supplant him, that fear may be held to be justified, for Amasa, who had not been too loyal to David did take Joab's place for a time. But blood revenge for Asahel's death was perhaps the chief cause. Yet even when judged in the light of those rough times, and in the light of eastern life, the murder of Abner was a foul, treacherous deed (see Trumbull, Studies in Oriental Social Life, 129-31).

Joab opposed the census probably because it was an innovation. His rebuke of David's great grief over Absalom's death can only be characterized as just; he is the stern warrior who, after being once merciful and forgiving, will not again spare a deceitful rebel; and yet David shows how a father's conduct toward a prodigal, rebellious son is not regulated by stern justice. Joab's unswerving loyalty to David leads one to believe that no disloyalty was meant by his support of Adonijah, who was really the rightful heir to the throne. But their plans were defeated by those of the harem, and Joab had to pay the price with his life.

Taken as a whole, his life, as depicted in the very reliable narrative of 2Sa and 1 Ki, may be said to be as characteristic of the times as that of David himself, with a truly Homeric ring about it. He was a great man, great in military prowess and also in personal revenge, in his loyalty to the king as well as in his stern rebuke of his royal master. He was the greatest of David's generals, and the latter's success and glory owed much to this noblest of that noble trio whom Zeruiah bore.

(2) A Judahite, father or founder of Ge-harashim (1 Chronicles 4:14, "valley of craftsmen" the Revised Version margin).

See GE-HARASHIM.

(3) A family of returned exiles (Ezra 2:6 parallel Nehemiah 7:11; Ezra 8:9; /RAPC 1Es 8:35).

(4) See ATROTH-BETH-JOAB.

David Francis Roberts

Joachaz

jo'-a-kaz (Iochaz, Iechonias): Son of Josiah (1 Esdras 1:34). In Matthew 1:11 "Jechoniah" is the reading.

Joacim

jo'-a-sim.

See JOAKIM.

Joadanus

jo-a-da'-nus (Ioadanos: In 1 Esdras 9:19, apparently, through some corruption; the same as Gedaliah, a son of Jeshua, the son of Jozadak, in Ezra 10:18.

Joah

jo'-a (yo'ach, "Yahweh is brother"):

(1) Son of Asaph and recorder under King Hezekiah (2 Kings 18:18,2 Kings 18:26; Isaiah 36:3,Isaiah 36:11,Isaiah 36:22); he was one of the 3 officers sent by the king to speak to the Assyrian envoys at the siege of Jerusalem (circa 701 BC).

(2) In 1 Chronicles 6:21 (Hebrew 6); 2 Chronicles 29:12, a Levite (son of Zimmah) = "Ethan" of 1 Chronicles 6:42 (Hebrew 27).

(3) a son of Obed-edom (1 Chronicles 26:4).

(4) Son of Joahaz and recorder under King Josiah (2 Chronicles 34:8).

Joahaz

jo'-a-haz (yo'-achaz, "Yahweh has grasped" = "Jehoahaz"):

(1) Father of JOAH (4) (2 Chronicles 34:8).

(2) the Revised Version (British and American) and Hebrew in 2 Kings 14:1 for Jehoahaz, king of Israel.

See JEHOAHAZ.

(3) the Revised Version (British and American) and Hebrew in 2 Chronicles 36:2,2 Chronicles 36:4 for JEHOAHAZ, king of Judah (which see).