Bible Heaven/Bible Heaven.iso/eastons/t0002050

Text File | 1993-10-10 | 35KB | 805 lines

$$T0002050
\Jeshimon\
the waste, probably some high waste land to the south of the
Dead Sea (Num. 21:20; 23:28; 1 Sam. 23:19, 24); or rather not a
proper name at all, but simply "the waste" or "wilderness," the
district on which the plateau of Ziph (q.v.) looks down.

$$T0002051
\Jeshua\
(1.) Head of the ninth priestly order (Ezra 2:36); called also
Jeshuah (1 Chr. 24:11).

  (2.) A Levite appointed by Hezekiah to distribute offerings in
the priestly cities (2 Chr. 31:15).

  (3.) Ezra 2:6; Neh. 7:11.

  (4.) Ezra 2:40; Neh. 7:43.

  (5.) The son of Jozadak, and high priest of the Jews under
Zerubbabel (Neh. 7:7; 12:1, 7, 10, 26); called Joshua (Hag. 1:1,
12; 2:2, 4; Zech. 3:1, 3, 6, 8, 9).

  (6.) A Levite (Ezra 8:33).

  (7.) Neh. 3:19.

  (8.) A Levite who assisted in the reformation under Nehemiah
(8:7; 9:4, 5).

  (9.) Son of Kadmiel (Neh. 12:24).

  (10.) A city of Judah (Neh. 11:26).

  (11.) Neh. 8:17; Joshua, the son of Nun.

$$T0002052
\Jeshurun\
a poetical name for the people of Israel, used in token of
affection, meaning, "the dear upright people" (Deut. 32:15;
33:5, 26; Isa. 44:2).

$$T0002053
\Jesse\
firm, or a gift, a son of Obed, the son of Boaz and Ruth (Ruth
4:17, 22; Matt. 1:5, 6; Luke 3:32). He was the father of eight
sons, the youngest of whom was David (1 Sam. 17:12). The phrase
"stem of Jesse" is used for the family of David (Isa. 11:1), and
"root of Jesse" for the Messiah (Isa. 11:10; Rev. 5:5). Jesse
was a man apparently of wealth and position at Bethlehem (1 Sam.
17:17, 18, 20; Ps. 78:71). The last reference to him is of
David's procuring for him an asylum with the king of Moab (1
Sam. 22:3).

$$T0002054
\Jesus\
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V.,
"Joshua").

  (2.) A Jewish Christian surnamed Justus (Col. 4:11).

  Je'sus, the proper, as Christ is the official, name of our
Lord. To distinguish him from others so called, he is spoken of
as "Jesus of Nazareth" (John 18:7), and "Jesus the son of
Joseph" (John 6:42).

  This is the Greek form of the Hebrew name Joshua, which was
originally Hoshea (Num. 13:8, 16), but changed by Moses into
Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile
it assumed the form Jeshua, whence the Greek form Jesus. It was
given to our Lord to denote the object of his mission, to save
(Matt. 1:21).

  The life of Jesus on earth may be divided into two great
periods, (1) that of his private life, till he was about thirty
years of age; and (2) that of his public life, which lasted
about three years.

  In the "fulness of time" he was born at Bethlehem, in the
reign of the emperor Augustus, of Mary, who was betrothed to
Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His
birth was announced to the shepherds (Luke 2:8-20). Wise men
from the east came to Bethlehem to see him who was born "King of
the Jews," bringing gifts with them (Matt. 2:1-12). Herod's
cruel jealousy led to Joseph's flight into Egypt with Mary and
the infant Jesus, where they tarried till the death of this king
(Matt. 2:13-23), when they returned and settled in Nazareth, in
Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the
age of twelve years he went up to Jerusalem to the Passover with
his parents. There, in the temple, "in the midst of the
doctors," all that heard him were "astonished at his
understanding and answers" (Luke 2:41, etc.).

  Eighteen years pass, of which we have no record beyond this,
that he returned to Nazareth and "increased in wisdom and
stature, and in favour with God and man" (Luke 2:52).

  He entered on his public ministry when he was about thirty
years of age. It is generally reckoned to have extended to about
three years. "Each of these years had peculiar features of its
own. (1.) The first year may be called the year of obscurity,
both because the records of it which we possess are very scanty,
and because he seems during it to have been only slowly emerging
into public notice. It was spent for the most part in Judea.
(2.) The second year was the year of public favour, during which
the country had become thoroughly aware of him; his activity was
incessant, and his frame rang through the length and breadth of
the land. It was almost wholly passed in Galilee. (3.) The third
was the year of opposition, when the public favour ebbed away.
His enemies multiplied and assailed him with more and more
pertinacity, and at last he fell a victim to their hatred. The
first six months of this final year were passed in Galilee, and
the last six in other parts of the land.", Stalker's Life of
Jesus Christ, p. 45.

  The only reliable sources of information regarding the life of
Christ on earth are the Gospels, which present in historical
detail the words and the work of Christ in so many different
aspects. (See CHIRST »T0000818.)

$$T0002055
\Jether\
surplus; excellence. (1.) Father-in-law of Moses (Ex. 4:18
marg.), called elsewhere Jethro (q.v.).

  (2.) The oldest of Gideon's seventy sons (Judg. 8:20).

  (3.) The father of Amasa, David's general (1 Kings 2:5, 32);
called Ithra (2 Sam. 17:25).

  (4.) 1 Chr. 7:38.

  (5.) 1 Chr. 2:32; one of Judah's posterity.

  (6.) 1 Chr. 4:17.

$$T0002056
\Jetheth\
a peg, or a prince, one of the Edomitish kings of Mount Seir
(Gen. 36:40).

$$T0002057
\Jethlah\
suspended; high, a city on the borders of Dan (Josh. 19:42).

$$T0002058
\Jethro\
his excellence, or gain, a prince or priest of Midian, who
succeeded his father Reuel. Moses spent forty years after his
exile from the Egyptian court as keeper of Jethro's flocks.
While the Israelites were encamped at Sinai, and soon after
their victory over Amalek, Jethro came to meet Moses, bringing
with him Zipporah and her two sons. They met at the "mount of
God," and "Moses told him all that the Lord had done unto
Pharaoh" (Ex. 18:8). On the following day Jethro, observing the
multiplicity of the duties devolving on Moses, advised him to
appoint subordinate judges, rulers of thousands, of hundreds, of
fifties, and of tens, to decide smaller matters, leaving only
the weightier matters to be referred to Moses, to be laid before
the Lord. This advice Moses adopted (Ex. 18). He was also called
Hobab (q.v.), which was probably his personal name, while Jethro
was an official name. (See MOSES »T0002602.)

$$T0002059
\Jetur\
an enclosure, one of the twelve sons of Ishmael (Gen. 25:15).

$$T0002060
\Jeuel\
snatched away by God, a descendant of Zerah (1 Chr. 9:6).

$$T0002061
\Jeush\
assembler. (1.) The oldest of Esau's three sons by Aholibamah
(Gen. 36:5, 14, 18).

  (2.) A son of Bilhan, grandson of Benjamin (1 Chr. 7:10).

  (3.) A Levite, one of the sons of Shimei (1 Chr. 23:10, 11).

  (4.) One of the three sons of Rehoboam (2 Chr. 11:19).

  (5.) 1 Chr. 8:39.

$$T0002062
\Jew\
the name derived from the patriarch Judah, at first given to one
belonging to the tribe of Judah or to the separate kingdom of
Judah (2 Kings 16:6; 25:25; Jer. 32:12; 38:19; 40:11; 41:3), in
contradistinction from those belonging to the kingdom of the ten
tribes, who were called Israelites.

  During the Captivity, and after the Restoration, the name,
however, was extended to all the Hebrew nation without
distinction (Esther 3:6, 10; Dan. 3:8, 12; Ezra 4:12; 5:1, 5).

  Originally this people were called Hebrews (Gen. 39:14; 40:15;
Ex. 2:7; 3:18; 5:3; 1 Sam. 4:6, 9, etc.), but after the Exile
this name fell into disuse. But Paul was styled a Hebrew (2 Cor.
11:22; Phil. 3:5).

  The history of the Jewish nation is interwoven with the
history of Palestine and with the narratives of the lives of
their rulers and chief men. They are now [1897] dispersed over
all lands, and to this day remain a separate people, "without a
king, and without a prince, and without a sacrifice, and without
an image [R.V. 'pillar,' marg. 'obelisk'], and without an ephod,
and without teraphim" (Hos. 3:4). Till about the beginning of
the present century [1800] they were everywhere greatly
oppressed, and often cruelly persecuted; but now their condition
is greatly improved, and they are admitted in most European
countries to all the rights of free citizens. In 1860 the
"Jewish disabilities" were removed, and they were admitted to a
seat in the British Parliament. Their number in all is estimated
at about six millions, about four millions being in Europe.

  There are three names used in the New Testament to designate
this people, (1.) Jews, as regards their nationality, to
distinguish them from Gentiles. (2.) Hebrews, with regard to
their language and education, to distinguish them from
Hellenists, i.e., Jews who spoke the Greek language. (3.)
Israelites, as respects their sacred privileges as the chosen
people of God. "To other races we owe the splendid inheritance
of modern civilization and secular culture; but the religious
education of mankind has been the gift of the Jew alone."

$$T0002063
\Jewess\
a woman of Hebrew birth, as Eunice, the mother of Timothy (Acts
16:1; 2 Tim. 1:5), and Drusilla (Acts 24:24), wife of Felix, and
daughter of Herod Agrippa I.

$$T0002064
\Jezebel\
chaste, the daughter of Ethbaal, the king of the Zidonians, and
the wife of Ahab, the king of Israel (1 Kings 16:31). This was
the "first time that a king of Israel had allied himself by
marriage with a heathen princess; and the alliance was in this
case of a peculiarly disastrous kind. Jezebel has stamped her
name on history as the representative of all that is designing,
crafty, malicious, revengeful, and cruel. She is the first great
instigator of persecution against the saints of God. Guided by
no principle, restrained by no fear of either God or man,
passionate in her attachment to her heathen worship, she spared
no pains to maintain idolatry around her in all its splendour.
Four hundred and fifty prophets ministered under her care to
Baal, besides four hundred prophets of the groves [R.V.,
'prophets of the Asherah'], which ate at her table (1 Kings
18:19). The idolatry, too, was of the most debased and sensual
kind." Her conduct was in many respects very disastrous to the
kingdom both of Israel and Judah (21:1-29). At length she came
to an untimely end. As Jehu rode into the gates of Jezreel, she
looked out at the window of the palace, and said, "Had Zimri
peace, who slew his master?" He looked up and called to her
chamberlains, who instantly threw her from the window, so that
she was dashed in pieces on the street, and his horses trod her
under their feet. She was immediately consumed by the dogs of
the street (2 Kings 9:7-37), according to the word of Elijah the
Tishbite (1 Kings 21:19).

  Her name afterwards came to be used as the synonym for a
wicked woman (Rev. 2: 20).

  It may be noted that she is said to have been the grand-aunt
of Dido, the founder of Carthage.

$$T0002065
\Jeziel\
assembled by God, a son of Azmaveth. He was one of the Benjamite
archers who joined David at Ziklag (1 Chr. 12:3).

$$T0002066
\Jezreel\
God scatters. (1.) A town of Issachar (Josh. 19:18), where the
kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings
9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu
executed his dreadful commission against the house of Ahab (2
Kings 9:14-37; 10:1-11). It has been identified with the modern
Zerin, on the most western point of the range of Gilboa,
reaching down into the great and fertile valley of Jezreel, to
which it gave its name.

  (2.) A town in Judah (Josh. 15:56), to the south-east of
Hebron. Ahinoam, one of David's wives, probably belonged to this
place (1 Sam. 27:3).

  (3.) A symbolical name given by Hosea to his oldest son (Hos.
1:4), in token of a great slaughter predicted by him, like that
which had formerly taken place in the plain of Esdraelon (comp.
Hos. 1:4, 5).

$$T0002067
\Jezreel, Blood of\
the murder perpetrated here by Ahab and Jehu (Hos. 1:4; comp. 1
Kings 18:4; 2 Kings 9:6-10).

$$T0002068
\Jezreel, Day of\
the time predicted for the execution of vengeance for the deeds
of blood committed there (Hos. 1:5).

$$T0002069
\Jezreel, Ditch of\
(1 Kings 21:23; comp. 13), the fortification surrounding the
city, outside of which Naboth was executed.

$$T0002070
\Jezreel, Fountain of\
where Saul encamped before the battle of Gilboa (1 Sam. 29:1).
In the valley under Zerin there are two considerable springs,
one of which, perhaps that here referred to, "flows from under a
sort of cavern in the wall of conglomerate rock which here forms
the base of Gilboa. The water is excellent; and issuing from
crevices in the rocks, it spreads out at once into a fine limpid
pool forty or fifty feet in diameter, full of fish" (Robinson).
This may be identical with the "well of Harod" (Judg. 7:1; comp.
2 Sam. 23:25), probably the 'Ain Jalud, i.e., the "spring of
Goliath."

$$T0002071
\Jezreel, Portion of\
the field adjoining the city (2 Kings 9:10, 21, 36, 37). Here
Naboth was stoned to death (1 Kings 21:13).

$$T0002072
\Jezreel, Tower of\
one of the turrets which guarded the entrance to the city (2
Kings 9:17).

$$T0002073
\Jezreel, Valley of\
lying on the northern side of the city, between the ridges of
Gilboa and Moreh, an offshoot of Esdraelon, running east to the
Jordan (Josh. 17:16; Judg. 6:33; Hos. 1:5). It was the scene of
the signal victory gained by the Israelites under Gideon over
the Midianites, the Amalekites, and the "children of the east"
(Judg. 6:3). Two centuries after this the Israelites were here
defeated by the Philistines, and Saul and Jonathan, with the
flower of the army of Israel, fell (1 Sam. 31:1-6).

  This name was in after ages extended to the whole of the plain
of Esdraelon (q.v.). It was only this plain of Jezreel and that
north of Lake Huleh that were then accessible to the chariots of
the Canaanites (comp. 2 Kings 9:21; 10:15).

$$T0002074
\Joab\
Jehovah is his father. (1.) One of the three sons of Zeruiah,
David's sister, and "captain of the host" during the whole of
David's reign (2 Sam. 2:13; 10:7; 11:1; 1 Kings 11:15). His
father's name is nowhere mentioned, although his sepulchre at
Bethlehem is mentioned (2 Sam. 2:32). His two brothers were
Abishai and Asahel, the swift of foot, who was killed by Abner
(2 Sam. 2:13-32), whom Joab afterwards treacherously murdered
(3:22-27). He afterwards led the assault at the storming of the
fortress on Mount Zion, and for this service was raised to the
rank of "prince of the king's army" (2 Sam. 5:6-10; 1 Chr.
27:34). His chief military achievements were, (1) against the
allied forces of Syria and Ammon; (2) against Edom (1 Kings
11:15, 16); and (3) against the Ammonites (2 Sam. 10:7-19; 11:1,
11). His character is deeply stained by the part he willingly
took in the murder of Uriah (11:14-25). He acted apparently from
a sense of duty in putting Absalom to death (18:1-14). David was
unmindful of the many services Joab had rendered to him, and
afterwards gave the command of the army to Amasa, Joab's cousin
(2 Sam. 20:1-13; 19:13). When David was dying Joab espoused the
cause of Adonijah in preference to that of Solomon. He was
afterwards slain by Benaiah, by the command of Solomon, in
accordance with his father's injunction (2 Sam. 3:29; 20:5-13),
at the altar to which he had fled for refuge. Thus this hoary
conspirator died without one to lift up a voice in his favour.
He was buried in his own property in the "wilderness," probably
in the north-east of Jerusalem (1 Kings 2:5, 28-34). Benaiah
succeeded him as commander-in-chief of the army.

  (2.) 1 Chr. 4:14.

  (3.) Ezra 2:6.

$$T0002075
\Joah\
Jehovah his brother; i.e., helper. (1.) One of the sons of
Obed-edom (1 Chr. 26:4), a Korhite porter.

  (2.) A Levite of the family of Gershom (1 Chr. 6:21), probably
the same as Ethan (42).

  (3.) The son of Asaph, and "recorder" (q.v.) or chronicler to
King Hezekiah (2 Kings 18:18, 26, 37).

  (4.) Son of Joahaz, and "recorder" (q.v.) or keeper of the
state archives under King Josiah (2 Chr. 34:8).

$$T0002076
\Joahaz\
(2 Chr. 34:8), a contracted form of Jehoahaz (q.v.).

$$T0002077
\Joanna\
whom Jehovah has graciously given. (1.) The grandson of
Zerubbabel, in the lineage of Christ (Luke 3:27); the same as
Hananiah (1 Chr. 3:19).

  (2.) The wife of Chuza, the steward of Herod Antipas, tetrarch
of Galilee (Luke 8:3). She was one of the women who ministered
to our Lord, and to whom he appeared after his resurrection
(Luke 8:3; 24:10).

$$T0002078
\Joash\
whom Jehovah bestowed. (1.) A contracted form of Jehoash, the
father of Gideon (Judg. 6:11, 29; 8:13, 29, 32).

  (2.) One of the Benjamite archers who joined David at Ziklag
(1 Chr. 12:3).

  (3.) One of King Ahab's sons (1 Kings 22:26).

  (4.) King of Judah (2 Kings 11:2; 12:19, 20). (See JEHOASH
»T0002005 [1].)

  (5.) King of Israel (2 Kings 13:9, 12, 13, 25). (See JEHOASH
»T0002005 [2].)

  (6.) 1 Chr. 7:8.

  (7.) One who had charge of the royal stores of oil under David
and Solomon (1 Chr. 27:28).

$$T0002079
\Job\
persecuted, an Arabian patriarch who resided in the land of Uz
(q.v.). While living in the midst of great prosperity, he was
suddenly overwhelmed by a series of sore trials that fell upon
him. Amid all his sufferings he maintained his integrity. Once
more God visited him with the rich tokens of his goodness and
even greater prosperity than he had enjoyed before. He survived
the period of trial for one hundred and forty years, and died in
a good old age, an example to succeeding generations of
integrity (Ezek. 14:14, 20) and of submissive patience under the
sorest calamities (James 5:11). His history, so far as it is
known, is recorded in his book.

$$T0002080
\Jobab\
dweller in the desert. (1.) One of the sons of Joktan, and
founder of an Arabian tribe (Gen. 10:29). (2.) King of Edom,
succeeded Bela (Gen. 36:33, 34). (3.) A Canaanitish king (Josh.
11:1) who joined the confederacy against Joshua.

$$T0002081
\Job, Book of\
A great diversity of opinion exists as to the authorship of this
book. From internal evidence, such as the similarity of
sentiment and language to those in the Psalms and Proverbs (see
Ps. 88 and 89), the prevalence of the idea of "wisdom," and the
style and character of the composition, it is supposed by some
to have been written in the time of David and Solomon. Others
argue that it was written by Job himself, or by Elihu, or
Isaiah, or perhaps more probably by Moses, who was "learned in
all the wisdom of the Egyptians, and mighty in words and deeds"
(Acts 7:22). He had opportunities in Midian for obtaining the
knowledge of the facts related. But the authorship is altogether
uncertain.

  As to the character of the book, it is a historical poem, one
of the greatest and sublimest poems in all literature. Job was a
historical person, and the localities and names were real and
not fictious. It is "one of the grandest portions of the
inspired Scriptures, a heavenly-repleished storehouse of comfort
and instruction, the patriarchal Bible, and a precious monument
of primitive theology. It is to the Old Testament what the
Epistle to the Romans is to the New." It is a didactic narrative
in a dramatic form.

  This book was apparently well known in the days of Ezekiel,
B.C. 600 (Ezek. 14:14). It formed a part of the sacred
Scriptures used by our Lord and his apostles, and is referred to
as a part of the inspired Word (Heb. 12:5; 1 Cor. 3:19).

  The subject of the book is the trial of Job, its occasion,
nature, endurance, and issue. It exhibits the harmony of the
truths of revelation and the dealings of Providence, which are
seen to be at once inscrutable, just, and merciful. It shows the
blessedness of the truly pious, even amid sore afflictions, and
thus ministers comfort and hope to tried believers of every age.
It is a book of manifold instruction, and is profitable for
doctrine, for reproof, for correction, and for instruction in
righteousness (2 Tim. 3:16).

  It consists of,

  (1.) An historical introduction in prose (ch. 1,2).

  (2.) The controversy and its solution, in poetry (ch. 3-42:6).

  Job's desponding lamentation (ch. 3) is the occasion of the
controversy which is carried on in three courses of dialogues
between Job and his three friends. The first course gives the
commencement of the controversy (ch. 4-14); the second the
growth of the controversy (15-21); and the third the height of
the controversy (22-27). This is followed by the solution of the
controversy in the speeches of Elihu and the address of Jehovah,
followed by Job's humble confession (42:1-6) of his own fault
and folly.

  (3.) The third division is the historical conclusion, in prose
(42:7-15).

  Sir J. W. Dawson in "The Expositor" says: "It would now seem
that the language and theology of the book of Job can be better
explained by supposing it to be a portion of Minean [Southern
Arabia] literature obtained by Moses in Midian than in any other
way. This view also agrees better than any other with its
references to natural objects, the art of mining, and other
matters."

$$T0002082
\Jochebed\
Jehovah is her glory, the wife of Amram, and the mother of
Miriam, Aaron, and Moses (Num. 26:59). She is spoken of as the
sister of Kohath, Amram's father (Ex. 6:20; comp. 16, 18;
2:1-10).

$$T0002083
\Joel\
Jehovah is his God. (1.) The oldest of Samuel's two sons
appointed by him as judges in Beersheba (1 Sam. 8:2). (See
VASHNI »(n/a).) (2.) A descendant of Reuben (1 Chr. 5:4,8). (3.)
One of David's famous warriors (1 Chr. 11:38). (4.) A Levite of
the family of Gershom (1 Chr. 15:7, 11). (5.) 1 Chr. 7:3. (6.) 1
Chr. 27:20. (7.) The second of the twelve minor prophets. He was
the son of Pethuel. His personal history is only known from his
book.

$$T0002084
\Joelah\
a Benjamite who joined David at Ziklag (1 Chr. 12:7).

$$T0002085
\Joel, Book of\
Joel was probably a resident in Judah, as his commission was to
that people. He makes frequent mention of Judah and Jerusalem
(1:14; 2:1, 15, 32; 3:1, 12, 17, 20, 21).

  He probably flourished in the reign of Uzziah (about B.C.
800), and was contemporary with Amos and Isaiah.

  The contents of this book are, (1.) A prophecy of a great
public calamity then impending over the land, consisting of a
want of water and an extraordinary plague of locusts (1:1-2:11).
(2.) The prophet then calls on his countrymen to repent and to
turn to God, assuring them of his readiness to forgive
(2:12-17), and foretelling the restoration of the land to its
accustomed fruitfulness (18-26). (3.) Then follows a Messianic
prophecy, quoted by Peter (Acts 2:39). (4.) Finally, the prophet
foretells portents and judgments as destined to fall on the
enemies of God (ch. 3, but in the Hebrew text 4).

$$T0002086
\Joezer\
Jehovah is his help, one of the Korhites who became part of
David's body-guard (1 Chr. 12:6).

$$T0002087
\Johanan\
whom Jehovah graciously bestows. (1.) One of the Gadite heroes
who joined David in the desert of Judah (1 Chr. 12:12).

  (2.) The oldest of King Josiah's sons (1 Chr. 3:15).

  (3.) Son of Careah, one of the Jewish chiefs who rallied round
Gedaliah, whom Nebuchadnezzar had made governor in Jerusalem (2
Kings 25:23; Jer. 40:8). He warned Gedaliah of the plans of
Ishmael against him, a warning which was unheeded (Jer. 40:13,
16). He afterwards pursued the murderer of the governor, and
rescued the captives (41:8, 13, 15, 16). He and his associates
subsequently fled to Tahpanhes in Egypt (43:2, 4, 5), taking
Jeremiah with them. "The flight of Gedaliah's community to Egypt
extinguished the last remaining spark of life in the Jewish
state. The work of the ten centuries since Joshua crossed the
Jordan had been undone."

$$T0002088
\John\
(1.) One who, with Annas and Caiaphas, sat in judgment on the
apostles Peter and John (Acts 4:6). He was of the kindred of the
high priest; otherwise unknown.

  (2.) The Hebrew name of Mark (q.v.). He is designated by this
name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).

  (3.) THE APOSTLE, brother of James the "Greater" (Matt. 4:21;
10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger,
of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56;
comp. Mark 15:40), and was born at Bethsaida. His father was
apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John
19:27). He was doubtless trained in all that constituted the
ordinary education of Jewish youth. When he grew up he followed
the occupation of a fisherman on the Lake of Galilee. When John
the Baptist began his ministry in the wilderness of Judea, John,
with many others, gathered round him, and was deeply influenced
by his teaching. There he heard the announcement, "Behold the
Lamb of God," and forthwith, on the invitation of Jesus, became
a disciple and ranked among his followers (John 1:36, 37) for a
time. He and his brother then returned to their former
avocation, for how long is uncertain. Jesus again called them
(Matt. 4: 21; Luke 5:1-11), and now they left all and
permanently attached themselves to the company of his disciples.
He became one of the innermost circle (Mark 5:37; Matt. 17:1;
26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal
and intensity of character he was a "Boanerges" (Mark 3:17).
This spirit once and again broke out (Matt. 20:20-24; Mark
10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow
Christ afar off, while the others betake themselves to hasty
flight (John 18:15). At the trial he follows Christ into the
council chamber, and thence to the praetorium (18:16, 19, 28)
and to the place of crucifixion (19:26, 27). To him and Peter,
Mary first conveys tidings of the resurrection (20:2), and they
are the first to go and see what her strange words mean. After
the resurrection he and Peter again return to the Sea of
Galilee, where the Lord reveals himself to them (21:1, 7). We
find Peter and John frequently after this together (Acts 3:1;
4:13). John remained apparently in Jerusalem as the leader of
the church there (Acts 15:6; Gal. 2:9). His subsequent history
is unrecorded. He was not there, however, at the time of Paul's
last visit (Acts 21:15-40). He appears to have retired to
Ephesus, but at what time is unknown. The seven churches of Asia
were the objects of his special care (Rev. 1:11). He suffered
under persecution, and was banished to Patmos (1:9); whence he
again returned to Ephesus, where he died, probably about A.D.
98, having outlived all or nearly all the friends and companions
even of his maturer years. There are many interesting traditions
regarding John during his residence at Ephesus, but these cannot
claim the character of historical truth.

$$T0002089
\John, First Epistle of\
the fourth of the catholic or "general" epistles. It was
evidently written by John the evangelist, and probably also at
Ephesus, and when the writer was in advanced age. The purpose of
the apostle (1:1-4) is to declare the Word of Life to those to
whom he writes, in order that they might be united in fellowship
with the Father and his Son Jesus Christ. He shows that the
means of union with God are, (1) on the part of Christ, his
atoning work (1:7; 2:2; 3:5; 4:10, 14; 5:11, 12) and his
advocacy (2:1); and (2), on the part of man, holiness (1:6),
obedience (2:3), purity (3:3), faith (3:23; 4:3; 5:5), and love
(2:7, 8; 3:14; 4:7; 5:1).

$$T0002090
\John, Gospel of\
The genuineness of this Gospel, i.e., the fact that the apostle
John was its author, is beyond all reasonable doubt. In recent
times, from about 1820, many attempts have been made to impugn
its genuineness, but without success.

  The design of John in writing this Gospel is stated by himself
(John 20:31). It was at one time supposed that he wrote for the
purpose of supplying the omissions of the synoptical, i.e., of
the first three, Gospels, but there is no evidence for this.
"There is here no history of Jesus and his teaching after the
manner of the other evangelists. But there is in historical form
a representation of the Christian faith in relation to the
person of Christ as its central point; and in this
representation there is a picture on the one hand of the
antagonism of the world to the truth revealed in him, and on the
other of the spiritual blessedness of the few who yield
themselves to him as the Light of life" (Reuss).

  After the prologue (1:1-5), the historical part of the book
begins with verse 6, and consists of two parts. The first part
(1:6-ch. 12) contains the history of our Lord's public ministry
from the time of his introduction to it by John the Baptist to
its close. The second part (ch. 13-21) presents our Lord in the
retirement of private life and in his intercourse with his
immediate followers (13-17), and gives an account of his
sufferings and of his appearances to the disciples after his
resurrection (18-21).

  The peculiarities of this Gospel are the place it gives (1) to
the mystical relation of the Son to the Father, and (2) of the
Redeemer to believers; (3) the announcement of the Holy Ghost as
the Comforter; (4) the prominence given to love as an element in
the Christian character. It was obviously addressed primarily to
Christians.

  It was probably written at Ephesus, which, after the
destruction of Jerusalem (A.D. 70), became the centre of
Christian life and activity in the East, about A.D. 90.

$$T0002091
\John, Second Epistle of\
is addressed to "the elect lady," and closes with the words,
"The children of thy elect sister greet thee;" but some would
read instead of "lady" the proper name Kyria. Of the thirteen
verses composing this epistle seven are in the First Epistle.
The person addressed is commended for her piety, and is warned
against false teachers.

$$T0002092
\John the Baptist\
the "forerunner of our Lord." We have but fragmentary and
imperfect accounts of him in the Gospels. He was of priestly
descent. His father, Zacharias, was a priest of the course of
Abia (1 Chr. 24:10), and his mother, Elisabeth, was of the
daughters of Aaron (Luke 1:5). The mission of John was the
subject of prophecy (Matt. 3:3; Isa. 40:3; Mal. 3:1). His birth,
which took place six months before that of Jesus, was foretold
by an angel. Zacharias, deprived of the power of speech as a
token of God's truth and a reproof of his own incredulity with
reference to the birth of his son, had the power of speech
restored to him on the occasion of his circumcision (Luke 1:64).
After this no more is recorded of him for thirty years than what
is mentioned in Luke 1:80. John was a Nazarite from his birth
(Luke 1:15; Num. 6:1-12). He spent his early years in the
mountainous tract of Judah lying between Jerusalem and the Dead
Sea (Matt. 3:1-12).

  At length he came forth into public life, and great multitudes
from "every quarter" were attracted to him. The sum of his
preaching was the necessity of repentance. He denounced the
Sadducees and Pharisees as a "generation of vipers," and warned
them of the folly of trusting to external privileges (Luke 3:8).
"As a preacher, John was eminently practical and discriminating.
Self-love and covetousness were the prevalent sins of the people
at large. On them, therefore, he enjoined charity and
consideration for others. The publicans he cautioned against
extortion, the soldiers against crime and plunder." His doctrine
and manner of life roused the entire south of Palestine, and the
people from all parts flocked to the place where he was, on the
banks of the Jordan. There he baptized thousands unto
repentance.

  The fame of John reached the ears of Jesus in Nazareth (Matt.
3:5), and he came from Galilee to Jordan to be baptized of John,
on the special ground that it became him to "fulfil all
righteousness" (3:15). John's special office ceased with the
baptism of Jesus, who must now "increase" as the King come to
his kingdom. He continued, however, for a while to bear
testimony to the Messiahship of Jesus. He pointed him out to his
disciples, saying, "Behold the Lamb of God." His public ministry
was suddenly (after about six months probably) brought to a
close by his being cast into prison by Herod, whom he had
reproved for the sin of having taken to himself the wife of his
brother Philip (Luke 3:19). He was shut up in the castle of
Machaerus (q.v.), a fortress on the southern extremity of
Peraea, 9 miles east of the Dead Sea, and here he was beheaded.
His disciples, having consigned the headless body to the grave,
went and told Jesus all that had occurred (Matt. 14:3-12).
John's death occurred apparently just before the third Passover
of our Lord's ministry. Our Lord himself testified regarding him
that he was a "burning and a shining light" (John 5:35).

$$T0002093
\John, Third Epistle of\
is addressed to Caius, or Gaius, but whether to the Christian of
that name in Macedonia (Acts 19: 29) or in Corinth (Rom. 16:23)
or in Derbe (Acts 20:4) is uncertain. It was written for the
purpose of commending to Gaius some Christians who were
strangers in the place where he lived, and who had gone thither
for the purpose of preaching the gospel (ver. 7).

  The Second and Third Epistles were probably written soon after
the First, and from Ephesus.

$$T0002094
\Joiada\
(whom Jehovah favours) = Jehoiada. (1.) Neh. 3:6. (2.) One of
the high priests (12:10, 11, 22).

$$T0002095
\Joiakim\
(whom Jehovah has set up) = Jehoiakim, a high priest, the son
and successor of Jeshua (Neh. 12:10, 12, 26).

$$T0002096
\Joiarib\
(whom Jehovah defends) = Jehoiarib. (1.) The founder of one of
the courses of the priests (Neh. 11:10).

  (2.) Neh. 11:5; a descendant of Judah.

  (3.) Neh. 12:6.

  (4.) Ezra 8:16, a "man of understanding" whom Ezra sent to
"bring ministers for the house of God."

$$T0002097
\Jokdeam\
a city in the mountains of Judah (Josh. 15:56).

$$T0002098
\Jokim\
whom Jehovah has set up, one of the descendants of Shelah (1
Chr. 4:22).

$$T0002099
\Jokmeam\
gathering of the people, a city of Ephraim, which was given with
its suburbs to the Levites (1 Chr. 6:68). It lay somewhere in
the Jordan valley (1 Kings 4:12, R.V.; but in A.V. incorrectly
"Jokneam").