Joakim – Job

Joakim

jo'-a-kim (Ioakeim; the King James Version Joacim):

(1) Jehoiakim, king of Judah and Jerusalem (1 Esdras 1:37-39; Baruch 1:3).

(2) Jehoiachin, son of (1) (1 Esdras 1:43).

(3) Son of Jeshua (1 Esdras 5:5), called by mistake son of Zerubbabel; in Nehemiah 12:10,Nehemiah 12:26 his name occurs as in 1 Esdras, among the priests and Levitea who returned to Jerusalem with Zerubbabel.

(4) High priest of Jerusalem in the time of Baruch (Baruch 1:7).

(5) High priest in Jerusalem in the days of Judith who, along with "the ancients of the children of Israel," welcomed the heroine back to the city after the death of Holofernes (Judith 4). He cannot be identified with any of the high priests in the lists given in 1 Chronicles or in Josephus, Ant, X, viii, 6. The word means "the Lord hath set up." It is probably symbolical, and tends with other names occurring in the narrative to establish the supposition that the book was a work of imagination composed to support the faith of the Jews in times of stress and difficulty.

(6) The husband of Susanna (Susanna verses 1 ff), perhaps here also a symbolical name.

J. Hutchison

Joanan

jo-a'-nan (Westcott-Hort, Greek New Testament, Ioanan; Textus Receptus of the New Testament, Ioanna; the King James Version, Joanna):

(1) A grandson of Zerubbabel in the genealogy of Jesus according to Luke (3:27).

(2) The son of Eliasib (1 Esdras 9:1 the King James Version, the Revised Version (British and American) "Jonas").

Joanna

jo-an'-a (Ioana, or Ioanna): The wife of Chuzas, Herod's steward. She was one of the "women who had been healed of evil spirits and infirmities" which "ministered unto him (King James Version, i.e. Jesus, or "them" the Revised Version (British and American), i.e. Jesus and His disciples) of their substance," on the occasion of Jesus' tour through Galilee (Luke 8:2,Luke 8:3). Along with other women she accompanied Jesus on His last journey from Galilee to Jerusalem, and was present when His body was laid in the sepulcher (Luke 23:55). She was thus among those who prepared spices and ointments, who found the grave empty, and who "told these things unto the apostles" (Luke 23:56–24:10).

C. M. Kerr

Joannes

jo-an'-es, jo-an'-ez (Ioannes; the King James Version, Johannes):

(1) Son of Acatan (1 Esdras 8:38), called also "Johanan" in Ezra 8:12.

(2) Son of Bebai (1 Esdras 9:29), called "Jehohanan" in Ezra 10:28.

Joarib

jo'-a-rib (Ioarib; the King James Version Jarib): Ancestor of Mattathias (1 Macc 14:29), given as "Joarib" in the King James Version of 1 Macc 2:1; he was chief of the first of the 24 courses of priests in the reign of David. Varieties of the name are Jarib, Joarib, and Jehoiarib (1 Chronicles 24:7).

Joash (1)

jo'-ash (yo'ash, "Yahweh is strong" or "Yahweh has bestowed"; Ioas):

(1) Father of Gideon, of the clan of Abiezer and the tribe Manasseh (Judges 6:11,Revelation 6:15,Revelation 6:16,Revelation 6:17; Revelation 6:14; Revelation 7:13,Revelation 8:2,Revelation 9:2). Gideon declares (Judges 6:15) that the family is the poorest in Manasseh, words similar to those of Saul (1 Samuel 9:21), and not to be taken too literally. Joash would be a man of standing and wealth, for Gideon was able to command 10 servants to destroy the altar and the Asherah (Judges 6:27,Revelation 7:3), and also to summon the whole clan to follow him. Further, the altar that Joash had was that used by the community (Judges 6:28), so that he would be the priest, not only of his own family qua paterfamilias, but also of the community in virtue of his position as chief. When Gideon destroyed the altar and the Asherah or sacred pillar by it, Joash refused to deliver his son to death, declaring that Baal, if he was a god, should avenge himself (compare Elijah in 1 Kings 18:1–46).

(2) Called "the king's son" (1 Kings 22:26; 2 Chronicles 18:25; compare Jeremiah 36:26; Jeremiah 38:6), or, less probably, "the son of Hammelech," the Revised Version margin; perhaps a son of Ahab. Micaiah the prophet was handed over to his custody and that of Amon by Ahab.

(3) A Judahite, descendant of Shelah (1 Chronicles 4:22).

(4) A Benjamite recruit of David at Ziklag. Commentators read here, "Joash the son of Shemaiah (or Jehoshamai), the Gibeathite" (1 Chronicles 12:3).

(5) In 2 Kings 11:2, etc. = Jehoash, king of Judah.

(6) In 2 Kings 13:9, etc. = Jehoash, king of Northern Israel.

David Francis Roberts

Joash (2)

(yo`ash, "Yahweh has aided"):

(1) A Benjamite, or, more probably, a Zebulunite (1 Chronicles 7:8).

(2) One of David's officers; Joash was "over the cellars of oil" (1 Chronicles 27:28).

Joatham

jo'-a-tham (Ioatham): the King James Version for the Revised Version (British and American) "Jotham" (Matthew 1:9).

See JOTHAM (the king).

Job

job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Ezekiel 14:14,Ezekiel 14:20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to have become a potent household word; still, the power and influence of it is due to the masterly vigor and exposition of the story. It was the Job of literature, rather than the Job of legend, who lived in the hearts of men; a character so commanding that, albeit fictitious, it could be referred to as real, just as we refer to Hamlet or Othello. It is not the way of Hebrew writers, however, to evolve literary heroes from pure imagination; they crave an authentic basis of fact. It is probable that such a basis, in its essential outlines, existed under the story of Job. It is not necessary to suppose, however, that the legend or the name was known to Israel from ancient times. Job is introduced (Job 1:1) as if he had not been known before. The writer, who throughout the book shows a wide acquaintance with the world, doubtless found the legend somewhere, and drew its meanings together for an undying message to his and all times.

John Franklin Genung