Jezreel – Jonathelemrechokim

Jezreel

1. A city situated in the plain of the same name between Gilboa and Little Hermon, now generally called Esdraelon. [ESDRAELON] It appears in (Joshua 19:18) but its historical importance dates from the reign of Ahab, B.C. 918-897, who chose it for his chief residence. The situation of the modern village of Zerin still remains to show the fitness of his choice. Int he neighborhood, or within the town probably, were a temple and grove of Eastward, with an establishment of 400 priests supported by Jezebel. (1 Kings 16:33; 2 Kings 10:11) The palace of Ahab, (1 Kings 21:1; 18:46) probably containing his "ivory house," (1 Kings 22:39) was on the eastern side of the city, forming part of the city wall. Comp. (1 Kings 21:1; 2 Kings 9:25,30,33) Whether the vineyard of Naboth was here or at Samaria is a doubtful question. Still in the same eastern direction are two springs, one 12 minutes from the town, the other 20 minutes. The latter, probably from both its size and its situation, was known as "the spring of Jezreel." With the fall of the house of Ahab the glory of Jezreel departed.

2. A town in Judah, in the neighborhood of the southern Carmel. (Joshua 15:56) Here David in his wanderings took Ahinoam the Israelites for his first wife. (1 Samuel 27:3; 30:5)

3. The eldest son of the prophet Hosea. (Hosea 1:4)

Jezreel

(seed of God), a descendant of the father or founder of Etam, of the line of Judah. (1 Chronicles 4:3) (B.C. about 1445).

Jezreelitess

a woman of Jezreel. (1 Samuel 27:3; 30:5; 2 Samuel 2:2; 3:2; 1 Chronicles 3:1)

Jibsam

(pleasant), one of the sons of Tola, the son of Issachar. (1 Chronicles 7:2) (B.C. 1017.)

Jidlaph

(weeping), a son of Nahor. (Genesis 22:22)

Jimna

(prosperity), the first-born of Asher. (Numbers 26:44) He is elsewhere called in the Authorized Version JIMNAH, (Genesis 46:17) and IMNAH. (1 Chronicles 7:30)

Jimnah

= JIMNA = IMNAH. (Genesis 46:17)

Jimnites, The

descendants of the preceding. (Numbers 26:44)

Jinah

(lamentation), a city of Judah, on the extreme south boundary of the tribe, next to Edom. (Joshua 15:22)

Jiphtah

(whom God sets free), one of the cities of Judah in the maritime lowland, or Shefelah. (Joshua 15:43) It has not yet been met with.

Jiphthahel

(which God opens), The valley of, a valley which served as one of the landmarks for the boundary of both Zebulun, (Joshua 19:14) and Asher. (Joshua 19:27) Dr. Robinson suggests that Jiphthah-el was identical with Jotapata, and that they survive in the modern Jefat , a village in the mountains of Galilee, halfway between the Bay of Accre and the Lake of Gennesareth.

Jirjathaim

(the two cities).

1. On the east of the Jordan, one of the places which were taken possession of and rebuilt by the Reubenites, and had fresh names conferred on them, (Numbers 32:37) and see (Numbers 32:38) the first and last of which are known with some tolerable degree of certainty. (Joshua 12:19) It existed in the time of Jeremiah, (Jeremiah 48:1,23) and Ezekiel. (Ezekiel 25:9) In the three passages named the Authorized Version gives the name KIRIATHAIM. By Eusebius it appears to have been well known. He describes it as a village entirely of Christians, ten miles west of Medeba, "close to the Baris."

2. A town in Naphtali not mentioned in the original list of the possession allotted to the tribe, see (Joshua 19:32-39) but inserted in the list of cities given to the Gershonite Levites in (1 Chronicles 6:76) in place of KARTAN in the parallel catalogue, Kartan being probably only a contraction thereof.

Joaada

(whom Jehovah favors), high priest after his father Eliashib. (Nehemiah 13:28) (B.C. after 446.)

Joab

(whose father is Jehovah), the most remarkable of the three nephews of David, the children of Zeruiah, David’s sister. (B.C. 1053-1012.) Joab first appears after David’s accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. [ABNER] There was now no rival left in the way of Joab’s advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief --"captain of the host." In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of "lord," (2 Samuel 11:11) "the prince of the king’s army." (1 Chronicles 27:34) In the entangled relations which grew up in David’s domestic life he bore an important part, successfully reinstating Absalom in David’s favor after the murder of Amnon. (2 Samuel 14:1-20) When the relations between father and son were reversed by the revolt of Absalom, Joab remained true to the king, taking the rebel prince’s dangerous life in spite of David’s injunction to spare him, and when no one else had courage to act so decisive a part. (2 Samuel 18:2,11-15) (B.C. 1023). The king transferred the command to Amasa, which so enraged Joab that he adroitly assassinated Amasa when pretending to welcome him as a friend. (2 Samuel 20:10) Friendly relations between himself and David seem to have existed afterward, (2 Samuel 24:2) but at the close of his long life, his loyalty, so long unshaken, at last wavered. "Though he had not turned after Absalom, he turned after Adonijah." (1 Kings 2:28) This probably filled up the measure of the king’s long-cherished resentment. The revival of the pretensions of Adonijah after David’s death was sufficient to awaken the suspicions of Solomon. Joab fled to the shelter of the altar at Gibeon, and was here slain by Benaiah. (B.C. about 1012.)

1. One of Kenaz’s descendants. (1 Chronicles 4:14)

2. (Ezra 2:6; 8:9; Nehemiah 7:11)

Joah

(whose brother (i.e. helper) is Jehovah).

1. The son of Asaph,a nd chronicler or keeper of the records to Hezekiah. (Isaiah 36:3,11,22) (B.C. 776.)

2. The son or grandson of Zimmah, a Gershonite. (1 Chronicles 6:21)

3. The third son of Obed-edom, (1 Chronicles 26:4) a Korhite, and one of the doorkeepers appointed by David. (B.C. 1014.)

4. A Gershonite, the son of Zeimmah and father of Eden. (2 Chronicles 29:12)

5. The son of Joahaz, and annalist or keeper of the records to Josiah. (2 Chronicles 34:8) (B.C. 623.)

Joahaz

(whom Jehovah holds), the father of Joah, the chronicler or keeper of the records to King Josiah. (2 Chronicles 34:8) (B.C. before 623.)

Joanan

In Revised Version for JOANNA, 1. (Luke 3:27)

Joanna

(grace or gift of God) (in Revised Version spelled JOANAN).

1. Son of Rhesa, according to the text of (Luke 3:27) and one of the ancestors of Christ; but according to the view explained in a previous article, son of Zerubbabel, and the same as HANANIAH in (1 Chronicles 3:19)

2. The name of a woman, occurring twice in (Luke 8:3; 24:10) but evidently denoting the same person, (A.D. 28-30.) In the first passage she is expressly stated to have been "wife of Chuza, steward of Herod," that is, Antipas, tetrarch of Galilee.

Joash

(to whom Jehovah hastens, i.e. to help), contracted from JEHOASH.

1. Son of Ahaziah king of Judah (B.C. 884), and the only one of his children who escaped the murderous hand of Athaliah. After his father’s sister Jehoshabeath, the wife of Jehoiada the high priest, had stolen him from among the king’s sons, he was hidden for six years in the chambers of the temple. In the seventh year of his age and of his concealment, a successful revolution, conducted by Jehoiada, placed him on the throne of his ancestors, and freed the country from the tyranny and idolatries of Athaliah. For at least twenty-three years, while Jehoiada lived, his reign was very prosperous; but after the death of Jehoiada, Joash fell into the hands of bad advisers, at whose suggestion he revived the worship of Baal and Ashtaroth. When he was rebuked for this by Zechariah, the son of Jehoiada, Joash caused him to be stoned to death in the very court of the Lord’s house. (Matthew 23:35) That very year Hazael king of Syria came up against Jerusalem, and carried off a vast booty as the price of his departure. Joash had scarcely escaped this danger when he fell into another and fatal one. Two of his servants conspired against him and slew him in his bed and in the fortress of Millo. Joash’s reign lasted forty years, from 878 to 838 B.C.

2. Son and successor of Jehoahaz on the throne of Israel from B.C. 840 to 825, and for two full years a contemporary sovereign with the preceding. (2 Kings 14:1) comp. with 2Kin 12:1; 13:10 When he succeeded to the crown the kingdom was in a deplorable state from the devastations of Hazael and Ben-hadad, kings of Syria. On occasion of a friendly visit paid by Joash to Elisha on his death-bed, the prophet promised him deliverance from the Syrian yoke in Aphek, (1 Kings 20:26-30) He then bade him smite upon the ground, and the king smote thrice and then stayed. The prophet rebuked him for staying, and limited to three his victories over Syria. Accordingly Joash did defeat Ben-hadad three times on the field of battle, and recovered from him the cities which Hazael had taken from Jehoahaz. The other great military event of Joash’s reign was the successful war with Amaziah king of Judah. He died in the fifteenth year of Amaziah king of Judah.

3. The father of Gideon, and a wealthy man among the Abiezrites. (Judges 6:11) (B.C. before 1256.)

4. Apparently a younger son of Ahab, who held a subordinate jurisdiction in the lifetime of his father. (1 Kings 22:26; 2 Chronicles 18:25) (B.C. 896.)

5. A descendant of Shelah the son of Judah, but whether his son or the son of Jokim is not clear. (1 Chronicles 4:22)

6. A Benjamite, son of Shemaah of Gibeah, (1 Chronicles 12:3) who resorted to David at Ziklag.

7. One of the officers of David’s household. (1 Chronicles 27:28)

8. Son of Becher and head of a Benjamite house. (1 Chronicles 7:8)

Joatham

= JOTHAM the son of Uzziah. (Matthew 1:9)

Job

the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.

Job

(persecuted), the third son of Issachar, (Genesis 46:13) called in another genealogy JASHUB. (1 Chronicles 7:1)

Job, Book Of

This book has given rise to much discussion and criticism, some believing the book to be strictly historical; others a religious fiction; others a composition based upon facts. By some the authorship of the work was attributed to Moses, but it is very uncertain. Luther first suggested the theory which, in some form or other, is now most generally received. He says, "I look upon the book of Job as a true history, yet I do not believe that all took place just as it is written, but that an ingenious, pious and learned man brought it into its present form." The date of the book is doubtful, and there have been many theories upon the subject. It may be regarded as a settled point that the book was written long before the exile, probably between the birth of Abraham and the exodus of the Israelites from Egypt --B.C. 2000-1800. If by Moses, it was probably written during his sojourn in Midian. "The book of Job is not only one of the most remarkable in the Bible, but in literature. As was said of Goliath’s sword, ’There is none like it;’ none in ancient or in modern literature." --Kitto. "A book which will one day, perhaps, be seen towering up alone far above all the poetry of the world." --J.A. Froude. "The book of Job is a drama, and yet subjectively true. The two ideas are perfectly consistent. It may have the dramatic form, the dramatic interest, the dramatic emotion, and yet be substantially a truthful narrative. The author may have received it in one of three ways: the writer may have been an eyewitness; or have received it from near contemporary testimony; or it may have reached him through a tradition of whose substantial truthfulness he has no doubt. There is abundant internal evidence that the scenes and events recorded were real scenes and real events to the writer. He gives the discussions either as he had heard them or as they had been repeated over and over in many an ancient consensus . The very modes of transmission show the deep impression it had made in all the East, as a veritable as well as marvellous event." --Tayler Lewis. the design of the book. --Stanley says that "The whole book is a discussion of that great problem of human life: what is the intention of Divine Providence in allowing the good to suffer?" "The direct object is to show that, although goodness has a natural tendency to secure a full measure of temporal happiness, yet that in its essence it is independent of such a result. Selfishness in some form is declared to be the basis on which all apparent goodness rests. That question is tried in the case of Job." --Cook. Structure of the book .-The book consists of five parts: -- I. Chs. 1-3. The historical facts. II. Chs. 4-31. The discussions between Job and his three friends. III. Chs. 32-37. Job’s discussion with Elihu. IV. Chs. 38-41. The theophany --God speaking out of the storm. V. Ch. 42. The successful termination of the trial. It is all in poetry except the introduction and the close. The argument .--

1. One question could be raised by envy: may not the goodness which secures such direct and tangible rewards be a refined form of selfishness? Satan, the accusing angel, suggests the doubt, "Doth Job fear God for nought ?" and asserts boldly that if those external blessings were withdrawn, Job would cast off his allegiance" he will curse thee to thy face." The problem is thus distinctly propounded which this book is intended to discuss and solve: can goodness exist irrespective of reward ? The accuser receives permission to make the trial. He destroys Job’s property, then his children; and afterward, to leave no possible opening for a cavil, is allowed to inflict upon him the most terrible disease known in the East. Job’s wife breaks down entirely under the trial. Job remains steadfast. The question raised by Satan is answered.

2. Then follows a discussion which arises in the most natural manner from a visit of condolence on the part of three men who represent the wisdom and experience of the age. Job’s friends hold the theory that there is an exact and invariable correlation between sin and suffering. The fact of suffering proves the commission of some special sin. They apply this to Job, but he disavows all special guilt. He denies that punishment in this life inevitably follows upon guilt, or proves its commission. He appeals to facts. Bad men do sometimes prosper. Here, at ch. 14, there is a pause. In the second colloquy the three friends take more advanced ground. They assume that Job has been actually guilty of sins, and that the sufferings and losses of Job are but an inadequate retribution for former sins. This series of accusations brings out the in most thoughts of Job. He recognizes God’s hand in his afflictions, but denies they are brought on by wrong-doing; and becomes still clearer in the view that only the future life can vindicate God’s justice. In his last two discourses, chs. 26-31, he states with incomparable force and eloquence his opinion of the chief point of the controversy: man cannot comprehend God’s ways; destruction sooner or later awaits the wicked; wisdom consists wholly in the fear of the Lord and departing from evil."--Cook.

3. Elihu sums up the argument "The leading principle of Elihu’s statement is that calamity, in the shape of triad, is inflicted on comparatively the best of men; but that God allows a favorable turn to take place as soon as its object has been realized." The last words are evidently spoken while a violent storm is coming on.

4. It is obvious that many weighty truths have been developed in the course of the discussion: nearly every theory of the objects and uses of suffering has been reviewed, while a great advance has been made toward the apprehension of doctrines hereafter to be revealed, such as were known only to God. But the mystery is not us yet really cleared up; hence the necessity for the theophany. ch. (Job 38:41) From the midst of the storm Jehovah speaks. In language of incomparable grandeur he reproves and silences the murmurs of Job. God does not condescend, strictly speaking to argue with his creatures. The speculative questions discussed in the colloquy are unnoticed, but the declaration of God’s absolute power is illustrated by a marvellously beautiful and comprehensive survey of the glory of creation and his all-embracing providence. A second address completes the work. It proves that a charge of injustice against God involves the consequence that the accuser is more competent that he to rule the universe.

Jobab

(a desert).

1. The last in order of the sons of Joktan. (Genesis 10:29; 1 Chronicles 1:23)

2. One of the "kings" of Edom. (Genesis 3:34; 1 Chronicles 1:44; 45)

3. King of Madon; one of the northern chieftains who attempted to oppose Joshua’s conquest and were routed by him at Meron. (Joshua 11:1) only.

4. Head of a Benjamite house. (1 Chronicles 8:9)

Jochebed

(whose glory is Jehovah), the wife and at the same time the aunt of Amram and the mother of Moses and Aaron. (Exodus 2:1; 6:20; Numbers 26:59)

Joda

in Revised Version for JUDA. (Luke 3:26)

Joed

(for whom Jehovah is witness), a Benjamite, the son of Pedaiah. (Nehemiah 11:7)

Joel

(to whom Jehovah is God).

1. Eldest son of Samuel the prophet, (1 Samuel 8:2; 1 Chronicles 6:33; 15:17) and father of Heman the singer. (B.C. 1094.)

2. In (1 Chronicles 6:36) Authorized Version, Joel seems to be merely a corruption of Shaul in ver. 24.

3. A Simeonite chief. (1 Chronicles 4:35)

4. A descendant of Reuben. Junius and Tremellius make him the son of Hanoeh, while others trace his descent through Carmi. (1 Chronicles 5:4) (B.C. before 1092.)

5. Chief of the Gadites, who dwelt in the land of Bashan. (1 Chronicles 5:12) (B.C. 782.)

6. The son of Izrahiah, of the tribe of Issachar. (1 Chronicles 7:3)

7. The brother of Nathan of Zobah, (1 Chronicles 11:38) and one of David’s guard.

8. The chief of the Gershomites in the reign of David. (1 Chronicles 15:7,11)

9. A Gershonite Levite in the reign of David, son of Jehiel, a descendant of Laadan, and probably the same as the preceding. (1 Chronicles 23:8; 26:22) (B.C. 1014.)

10. The son of Pedaiah, and a chief of the half-tribe of Manasseh west of Jordan, in the reign of David. (1 Chronicles 27:20) (B.C. 1014.)

11. A Kohathite Levite in the reign of Hezekiah. (2 Chronicles 29:12) (B.C. 726.)

12. One of the sons of Nebo, who returned with Ezra, and had married a foreign wife. (Ezra 10:43) (B.C. 459.)

13. The son of Zichri, a Benjamite. (Nehemiah 11:9)

14. The second of the twelve minor prophets, the son of Pethuel, probably prophesied in Judah in the reign of Uzziah, about B.C. 800. The book of Joel contains a grand outline of the whole terrible scene, which was to be depicted more and more in detail by subsequent prophets. The proximate event to which the prophecy related was a public calamity, then impending on Judah, of a two-plague of locusts --and continuing for several years. The prophet exhorts the people to turn to God with penitence, fasting and prayer; and then, he says, the plague shall cease, and the rain descendent in its season, and the land yield her accustomed fruit. Nay, the time will be a most joyful one; for God, by the outpouring of his Spirit, will extend the blessings of true religion to heathen lands. The prophecy is referred to in Acts 2.

Joelah

(Jehovah helps), son of Jerohoam of Gedor. (1 Chronicles 12:7)

Joezer

(whose help is Jehovah), a Korhite, one of David’s captains. (1 Chronicles 12:6) (B.C. 1155.)

Jogbehah

(lofty), one of the cities on the east of Jordan which were built and fortified by the tribe of Gad when they took possession of their territory. (Numbers 32:35)

Jogli

(led into exile), the father of Bukki, a Danite chief. (Numbers 34:22)

Joha

(Jehovah gives life).

1. One of the sons of Beriah the Benjamite. (1 Chronicles 8:16) (B.C. 588 or 536.)

2. The Tizite, one of David’s guard. (1 Chronicles 11:45) (B.C. 1046.)

Johanan

(gift or grace of God).

1. Son of Azariah and grandson of Ahimaaz the son of Zadok, and father of Azariah, 3. (1 Chronicles 6:9,10) Authorized Version.

2. Son of Elioenai, the son of Neariah, the son of Shemaiah, in the line of Zerubbabel’s heirs. (1 Chronicles 3:24) (B.C. after 406.)

3. The son of Kaereah, and one of the captains of the scattered remnants of the army of Judah, who escaped in the final attack upon Jerusalem by the Chaldeans. (B.C. 588.) After the murder of Gedaliah, Johanan was one of the foremost in the pursuit of his assassin, and rescued the captives he had carried off from Mizpah. (Jeremiah 41:11-16) Fearing the vengeance of the Chaldeans, the captains, with Johanan at their head, notwithstanding the warnings of Jeremiah, retired into Egypt.

4. The first-born son of Josiah king of Judah. (1 Chronicles 3:15) (B.C. 638-610.)

5. A valiant Benjamite who joined David at Ziklag. (1 Chronicles 12:4) (B.C. 1055.)

6. A Gadite warrior who followed David. (1 Chronicles 12:12)

7. The father of Azariah, an Ephraimite in the time of Ahaz. (2 Chronicles 28:12)

8. The son of Hakkatan, and chief of the Bene-Azgad who returned with Ezra. (Ezra 8:12)

9. The son of Eliashib, one of the chief Levites. (Ezra 10:6; Nehemiah 12:23)

10. The son of Tobiah the Ammonite. (Nehemiah 6:18)

John

the same name as Johanan, a contraction of Jehoanan, Jehovah’s gift .

1. One of the high priest’s family, who, with Annas and Caiaphas, sat in judgment upon the apostles Peter and John. (Acts 6:6)

2. The Hebrew name of the evangelist Mark. (Acts 12:12,25; 13:5,13; 15:37)

John The Apostle

was the son of Zebedee, a fisherman on the Lake of Galilee, and of Salome, and brother of James, also an apostle. Peter and James and John come within the innermost circle of their Lord’s friends; but to John belongs the distinction of being the disciple whom Jesus loved. He hardly sustains the popular notion, fostered by the received types of Christian art, of a nature gentle, yielding, feminine. The name Boanerges, (Mark 3:17) implies a vehemence, zeal, intensity, which gave to those who had it the might of sons of thunder. [JAMES] The three are with our Lord when none else are, in the chamber of death, (Mark 5:37) in the glory of the transfiguration, (Matthew 17:1) when he forewarns them of the destruction of the holy city, (Mark 13:3) in the agony of Gethsemane. When the betrayal is accomplished, Peter and John follow afar off. (John 18:15) The personal acquaintance which exited between John and Caiaphas enables him to gain access to the council chamber, praetorium of the Roman procurator. (John 18:16,19,28) Thence he follows to the place of crucifixion, and the Teacher leaves to him the duty of becoming a son to the mother who is left desolate. (John 19:26,27) It is to Peter and John that Mary Magdalene first runs with the tidings of the emptied sepulchre, (John 20:2) they are the first to go together to see what the strange words meant, John running on most eagerly to the rock-tomb; Peter, the least restrained by awe, the first to enter in and look. (John 20:4-6) For at least eight days they continue in Jerusalem. (John 20:26) Later, on the Sea of Galilee, John is the first to recognize in the dim form seen in the morning twilight the presence of his risen Lord; Peter the first to plunge into the water and swim toward the shore where he stood calling to them. (John 21:7) The last words of John’s Gospel reveal to us the deep affection which united the two friends. The history of the Acts shows the same union. They are together at the ascension on the day of Pentecost. Together they enter the temple as worshippers, (Acts 3:1) and protest against the threats of the Sanhedrin. ch (Acts 4:13) The persecution which was pushed on by Saul of Tarsus did not drive John from his post. ch. (Acts 8:1) Fifteen years after St. Paul’s first visit he was still at Jerusalem, and helped to take part in the settlement of the great controversy between the Jewish and the Gentile Christians. (Acts 15:6) His subsequent history we know only by tradition. There can be no doubt that he removed from jerusalem and settled at Ephesus, though at what time is uncertain. Tradition goes on to relate that in the persecution under Domitian he is taken to Rome, and there, by his boldness, though not by death, gains the crown of martyrdom. The boiling oil into which he is thrown has no power to hurt him. He is then sent to labor in the mines, and Patmost is the place of his exile. The accession of Nerva frees him from danger, and he returns to Ephesus. Heresies continue to show themselves, but he meets them with the strongest possible protest. The very time of his death lies within the region of conjecture rather than of history, and the dates that have been assigned for it range from A.D. 89 to A.D. 120.

John The Baptist

was of the priestly race by both parents, for his father, Zacharias, was himself a priest of the course of Abia or Abijah, (1 Chronicles 24:10) and Elisabeth was of the daughters of Aaron. (Luke 1:5) His birth was foretold by an angel sent from God, and is related at length in Luke 1. The birth of John preceded by six months that of our Lord. John was ordained to be a Nazarite from his birth. (Luke 1:15) Dwelling by himself in the wild and thinly-peopled region westward of the Dead Sea, he prepared himself for the wonderful office to which he had been divinely called. His dress was that of the old prophets --a garment woven of camel’s hair, (2 Kings 1:8) attached to the body by a leathern girdle. His food was such as the desert afforded --locusts, (Leviticus 11:22) and wild honey. (Psalms 81:16) And now the long-secluded hermit came forth to the discharge of his office. His supernatural birth, his life, and the general expectation that some great one was about to appear, were sufficient to attract to him a great multitude from "every quarter." (Matthew 3:5) Many of every class pressed forward to confess their sins and to be baptized. Jesus himself came from Galilee to Jordan to be baptized of John. [JESUS CHRIST] From incidental notices we learn that John and his disciples continued to baptize some time after our Lord entered upon his ministry. See (John 3:23; 4:1; Acts 19:3) We gather also that John instructed his disciples in certain moral and religious duties, as fasting, (Matthew 9:14; Luke 5:33) and prayer. (Luke 11:1) But shortly after he had given his testimony to the Messiah, John’s public ministry was brought to a close. In daring disregard of the divine laws, Herod Antipas had taken to himself Herodias, the wife of his brother Philip; and when John reproved him for this, as well as for other sins, (Luke 3:19) Herod cast him into prison. (March, A.D. 28.) The place of his confinement was the castle of Machaerus, a fortress on the eastern shore of the Dead Sea. It was here that reports reached him of the miracles which our Lord was working in Judea. Nothing but the death of the Baptist would satisfy the resentment of Herodias. A court festival was kept at Machaerus in honor of the king’s birthday. After supper the daughter of Herodias came in and danced the king by her grace that he promised with an oath to give her whatsoever she should ask. Salome, prompted by her abandoned mother, demanded the head of John the Baptist. Herod gave instructions to an officer of his guard, who went and executed John in the prison, and his head was brought to feast the eyes of the adulteress whose sins he had denounced. His death is supposed to have occurred just before the third passover, in the course of the Lord’s ministry. (March, A.D. 29.)

John, Gospel Of

This Gospel was probably written at Ephesus about A.D. 78. (Canon Cook places it toward the close of John’s life, A.D. 90-100. --ED.) The Gospel was obviously addressed primarily to Christians, not to heathen. There can be little doubt that the main object of St. John, who wrote after the other evangelists, is to supplement their narratives, which were almost confined to our Lord’s life in Galilee. (It was the Gospel for the Church, to cultivate and cherish the spiritual life of Christians, and bring them into the closest relations to the divine Saviour. It gives the inner life and teachings of Christ as revealed to his disciples. Nearly two-thirds of the whole book belong to the last six months of our Lord’s life, and one-third is the record of the last week. --ED.) The following is an abridgment of its contents: A. The Prologue. ch. (John 1:1-18) B. The History, ch. (John 1:19; John 20:29) (a) Various events relating to our Lord’s ministry, narrated in connection with seven journeys, ch. (John 1:19; John 12:50)

1. First journey, into Judea, and beginning of his ministry, ch. (John 1:19; John 2:12)

2. Second journey, at the passover in the first year of his ministry, ch. (John 2:13; John 4:1)

3. Third journey, in the second year of his ministry, about the passover, ch. (5:1).

4. Fourth journey, about the passover, in the third year of his ministry, beyond Jordan, ch. (John 6:1)

5. Fifth journey, six months before his death, begun at the feast of tabernacles, chs. (John 7:1; John 10:21)

6. Sixth journey, about the feast of dedication, ch. (John 10:22-42)

7. Seventh journey, in Judea towards Bethany, ch. (John 11:1-54)

8. Eighth journey, before his last passover, chs. (John 11:55; John 12:1) (b) History of the death of Christ, chs. (John 12:1; John 20:29)

9. Preparation for his passion, chs. John 13:1 ... John 17:1

10. The circumstances of his passion and death, chs. (John 18:1; 19:1)

11. His resurrection, and the proofs of it, ch. (John 20:1-29) C. The Conclusion , ch. (John 20:30; John 21:1)

12. Scope of the foregoing history, ch. (John 20:30,31)

13. Confirmation of the authority of the evangelist by additional historical facts, and by the testimony of the elders of the Church, ch. (John 21:1-24)

14. Reason of the termination of the history, ch. (John 21:25)

John, The First Epistle General Of

There can be no doubt that the apostle John was the author of this epistle. It was probably written from Ephesus, and most likely at the close of the first century. In the introduction, ch. (1 John 1:1-4) the apostle states the purpose of his epistle: it is to declare the word of life to those whom he is addressing, in order that he and they might be united in true communion with each other, and with God the Father and his Son Jesus Christ. His lesson throughout is that the means of union with God are, on the part of Christ, his atoning blood, ch. (1 John 1:7; 2:2; 3:5; 4:10,14; 5:6) and advocacy, ch. (1 John 2:1) on the part of man, holiness, ch. (1 John 1:6), obedience, ch. (1 John 2:3) purity, ch. (1 John 3:3) faith, ch. (1 John 3:23; 4:3; 5:5) and above all love. ch. (1 John 2:7; 3:14; 4:7; 5:1)

John, The Second And Third Epistles Of

The second epistle is addressed to an individual woman. One who had children, and a sister and nieces, is clearly indicated. According to one interpretation she is "the Lady Electa," to another, "the elect Kyria," to a third, "the elect Lady." The third epistle is addressed to Caius or Gaius. He was probably a convert of St. John, Epist. (3 John 1:4) and a layman of wealth and distinction, Epits. (3 John 1:5) in some city near Ephesus. The object of St. John in writing the second epistle was to warn the lady to whom he wrote against abetting the teaching known as that of Basilides and his followers, by perhaps an undue kindness displayed by her toward the preachers of the false doctrine. The third epistle was written for the purpose of commending to the kindness and hospitality of Caius some Christians who were strangers in the place where he lived. It is probably that these Christians carried this letter with them to Caius as their introduction.

Joiakim

(whom Jehovah sets up), a high priest, son of the renowned Jeshua. (Nehemiah 12:10) (B.C. before 446.)

Joiarib

(whom Jehovah defends.)

1. A layman who returned form Babylon with Ezra. (Ezra 8:16) (B.C. 459.)

2. The founder of one of the courses of priests, elsewhere called in full JEHOIARIB. (Nehemiah 12:6,19)

3. A Shilonite --i.e. probably a descendant of Shelah the son of Judah. (Nehemiah 11:5) (B.C. before 536.)

Jokdean

(possessed by the people), a city of Judah, in the mountains, (Joshua 15:56) apparently south of Hebron.

Jokim

(whom Jehovah has set up), one of the sons of Shelah the son of Judah. (1 Chronicles 4:22)

Jokmeam

(gathered by the people), a city of Ephraim, given with its suburbs to a Kohathite Levites. (1 Chronicles 6:68) The situation of Jokmeam (in Authorized Version JOKNEAM) is to a certain extent indicated in (1 Kings 4:12) where it is named with places which we know to have been in the Jordan valley at the extreme east boundary of the tribe.

Jokneam

(possessed by the people), a city of the tribe of Zebulun, allotted with its suburbs to the Merarite Levites. (Joshua 21:34) Its modern site is Tell Kaimon , an eminence which stands just below the eastern termination of Carmel.

Jokshan

(fowler), a son of Abraham and Keturah, (Genesis 25:2,3; 1 Chronicles 1:32) whose sons were Sheba and Dedan.

Joktan

(small), son of Eber, (Genesis 10:25; 1 Chronicles 1:19) and the father of the Joktanite Arabs. (Genesis 10:30) (B.C. about 2200.)

Joktheel

(subdued by God).

1. A city in the low country of Judah, (Joshua 15:38) named next to Lachish.

2. "God-subdued," the title given by Amaziah to the cliff (Authorized Version Selah) --the stronghold of the Edomites-- after he had captured it from them. (2 Kings 14:7) The parallel narrative of (2 Chronicles 25:11-13) supplies fuller details.

Jona

(a dove) (Greek form of Jonah), the father of the apostle Peter, (John 1:42) who is hence addressed as Simon Barjona (i.e. son of Jona) in (Matthew 16:17)

Jonadab

(whom Jehovah impels).

1. Son of Shimeah and nephew of David. (B.C. 1033.) He is described as "very subtle." (2 Samuel 13:3) His age naturally made him the friend of his cousin Amnon, heir to the throne. (2 Samuel 13:3) He gave him the fatal advice for ensnaring his sister Tamar. ch (2 Samuel 13:5,6) Again, when, in a later stage of the same tragedy, Amnon was murdered by Absalom, and the exaggerated report reached David that all the princes were slaughtered, Jonadab was already aware of the real state of the case. (2 Samuel 13:32,33)

2. (Jeremiah 35:6,8,10,14,16,18,19) [JEHONADAB]

Jonah

(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After his deliverance, Jonah executed his commission; and the king, "believing him to be a minister form the supreme deity of the nation," and having heard of his miraculous deliverance, ordered a general fast, and averted the threatened judgment. But the prophet, not from personal but national feelings, grudged the mercy shown to a heathen nation. He was therefore taught by the significant lesson of the "gourd," whose growth and decay brought the truth at once home to him, that he was sent to testify by deed, as other prophets would afterward testify by word, the capacity of Gentiles for salvation, and the design of God to make them partakers of it. This was "the sign of the prophet Jonas." (Luke 11:29,30) But the resurrection of Christ itself was also shadowed forth in the history of the prophet. (Matthew 12:39,41; 16:4) The mission of Jonah was highly symbolical. The facts contained a concealed prophecy. The old tradition made the burial-place of Jonah to be Gath-hepher; the modern tradition places it at Nebi-Yunus , opposite Mosul.

Jonam

(gift or grace of God), the form given to JONAN in the Revised Version of (Luke 3:30)

Jonan

(perhaps a contraction of Johnana, gift or grace of God), son of Eliakim, in the genealogy of Christ. (Luke 3:30) (B.C. before 876.)

Jonas

(a dove).

1. The prophet Jonah. (Matthew 12:39,40,41; 16:4)

2. Father of Peter. (John 21:15-17) [JONA]

Jonathan

that is, "the gift of Jehovah, " the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. (2 Samuel 1:23) He was also famous as a warrior, (1 Chronicles 12:2) as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. (1 Samuel 14:6-16) During the pursuit, Jonathan, who had not heard of the rash curse, ch. (1 Samuel 14:24) which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and Jonathan was saved. ch. (1 Samuel 14:24-45) The chief interest of Jonathan’s career is derived from the friendship with David, which began on the day of David’s return from the victory over the champion of Gath, and continued till his death. Their last meeting was in and forest of Ziph, during Saul’s pursuit of David. (1 Samuel 23:16-18) From this time forth we hear no more till the battle of Gilboa. In that battle he fell. (1 Samuel 31:2,8) (B.C. 1056.) his ashes were buried first at Jabesh-gilead, ch. (1 Samuel 31:13) but were afterward removed with those of his father to Zelah in Benjamin. (2 Samuel 21:12) The news of his death occasioned the celebrated elegy of David. He left a son, Mephibosheth. [MEPHIBOSHETH]

1. A nephew of David. (2 Samuel 21:21; 1 Chronicles 20:7) He engaged in single combat with and slew a gigantic Philistine of Gath. (2 Samuel 21:21) (B.C. 1018.)

2. The son of Abiathar, the high priest, is the last descendant of Eli of whom we hear anything. (2 Samuel 15:36; 17:15-21; 1 Kings 1:42,43) (B.C. 1023.)

3. One of David’s heroes. (2 Samuel 23:32; 1 Chronicles 11:34)

4. The son or descendant of Gershom the son of Moses. (Judges 18:30) [MICAH] (B.C. about 1425.)

5. One of the Bene-Adin. (Ezra 8:6)

6. A priest, the son of Asahel, in the time of Ezra. (Ezra 10:15) (B.C. 459.)

7. A priest of the family of Melieu. (Nehemiah 12:14)

8. One of the sons of Kareah, and brother of Johanan. (Jeremiah 40:8) (B.C. 587.)

9. Son of Joiada, and his successor in the high priesthood. (Nehemiah 12:11,22,23) (B.C. before 332.)

10. Father of Zechariah, a priest who blew the trumpet at the dedication of the wall. (Nehemiah 12:35)

11. 1 Esdr. 8:32. [See No. 6] (B.C. 446.)

Jonathelemrechokim

(a dumb love of (in) distant places), a phrase found once only in the Bible, as a heading to the 56th psalm. Aben Ezra, who regards Jonath-elem-rechokim as merely indicating the modulation or the rhythm of the psalm, appears to come the nearest to the meaning of the passage.