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$$T0002100
\Jokneam\
gathered by the people, (Josh. 19:11; 21:34), a city "of Carmel"
(12:22), i.e., on Carmel, allotted with its suburbs to the
Merarite Levites. It is the modern Tell Kaimon, about 12 miles
south-west of Nazareth, on the south of the river Kishon.

$$T0002101
\Jokshan\
snarer, the second son of Abraham and Keturah (Gen. 25:2, 3; 1
Chr. 1:32).

$$T0002102
\Joktan\
little, the second of the two sons of Eber (Gen. 10:25; 1 Chr.
1:19). There is an Arab tradition that Joktan (Arab. Kahtan) was
the progenitor of all the purest tribes of Central and Southern
Arabia.

$$T0002103
\Joktheel\
subdued by God. (1.) A city of Judah near Lachish (Josh. 15,
38). Perhaps the ruin Kutlaneh, south of Gezer.

  (2.) Amaziah, king of Judah, undertook a great expedition
against Edom (2 Chr. 25:5-10), which was completely successful.
He routed the Edomites and slew vast numbers of them. So
wonderful did this victory appear to him that he acknowledged
that it could have been achieved only by the special help of
God, and therefore he called Selah (q.v.), their great fortress
city, by the name of Joktheel (2 Kings 14:7).

$$T0002104
\Jonadab\
=Jehon'adab. (1.) The son of Rechab, and founder of the
Rechabites (q.v.), 2 Kings 10:15; Jer. 35:6, 10.

  (2.) The son of Shimeah, David's brother (2 Sam. 13:3). He was
"a very subtil man."

$$T0002105
\Jonah\
a dove, the son of Amittai of Gath-hepher. He was a prophet of
Israel, and predicted the restoration of the ancient boundaries
(2 Kings 14:25-27) of the kingdom. He exercised his ministry
very early in the reign of Jeroboam II., and thus was
contemporary with Hosea and Amos; or possibly he preceded them,
and consequently may have been the very oldest of all the
prophets whose writings we possess. His personal history is
mainly to be gathered from the book which bears his name. It is
chiefly interesting from the two-fold character in which he
appears, (1) as a missionary to heathen Nineveh, and (2) as a
type of the "Son of man."

$$T0002106
\Jonah, Book of\
This book professes to give an account of what actually took
place in the experience of the prophet. Some critics have sought
to interpret the book as a parable or allegory, and not as a
history. They have done so for various reasons. Thus (1) some
reject it on the ground that the miraculous element enters so
largely into it, and that it is not prophetical but narrative in
its form; (2) others, denying the possibility of miracles
altogether, hold that therefore it cannot be true history.

  Jonah and his story is referred to by our Lord (Matt. 12:39,
40; Luke 11:29), a fact to which the greatest weight must be
attached. It is impossible to interpret this reference on any
other theory. This one argument is of sufficient importance to
settle the whole question. No theories devised for the purpose
of getting rid of difficulties can stand against such a proof
that the book is a veritable history.

  There is every reason to believe that this book was written by
Jonah himself. It gives an account of (1) his divine commission
to go to Nineveh, his disobedience, and the punishment following
(1:1-17); (2) his prayer and miraculous deliverance (1:17-2:10);
(3) the second commission given to him, and his prompt obedience
in delivering the message from God, and its results in the
repentance of the Ninevites, and God's long-sparing mercy toward
them (ch. 3); (4) Jonah's displeasure at God's merciful
decision, and the rebuke tendered to the impatient prophet (ch.
4). Nineveh was spared after Jonah's mission for more than a
century. The history of Jonah may well be regarded "as a part of
that great onward movement which was before the Law and under
the Law; which gained strength and volume as the fulness of the
times drew near.", Perowne's Jonah.

$$T0002107
\Jonas\
(1.) Greek form of Jonah (Matt. 12:39, 40, 41, etc.).

  (2.) The father of the apostles Peter (John 21:15-17) and
Andrew; but the reading should be (also in 1:42), as in the
Revised Version, "John," instead of Jonas.

$$T0002108
\Jonathan\
whom Jehovah gave, the name of fifteen or more persons that are
mentioned in Scripture. The chief of these are, (1.) A Levite
descended from Gershom (Judg. 18:30). His history is recorded in
17:7-13 and 18:30. The Rabbins changed this name into Manasseh
"to screen the memory of the great lawgiver from the stain of
having so unworthy an apostate among his near descendants." He
became priest of the idol image at Dan, and this office
continued in his family till the Captivity.

  (2.) The eldest son of king Saul, and the bosom friend of
David. He is first mentioned when he was about thirty years of
age, some time after his father's accession to the throne (1
Sam. 13:2). Like his father, he was a man of great strength and
activity (2 Sam. 1:23), and excelled in archery and slinging (1
Chr. 12:2;2 Sam. 1:22). The affection that evidently subsisted
between him and his father was interrupted by the growth of
Saul's insanity. At length, "in fierce anger," he left his
father's presence and cast in his lot with the cause of David (1
Sam. 20:34). After an eventful career, interwoven to a great
extent with that of David, he fell, along with his father and
his two brothers, on the fatal field of Gilboa (1 Sam. 31:2, 8).
He was first buried at Jabesh-gilead, but his remains were
afterwards removed with those of his father to Zelah, in
Benjamin (2 Sam. 21:12-14). His death was the occasion of
David's famous elegy of "the Song of the Bow" (2 Sam. 1:17-27).
He left one son five years old, Merib-baal, or Mephibosheth (2
Sam. 4:4; comp. 1 Chr. 8:34).

  (3.) Son of the high priest Abiathar, and one who adhered to
David at the time of Absalom's rebellion (2 Sam. 15:27, 36). He
is the last descendant of Eli of whom there is any record.

  (4.) Son of Shammah, and David's nephew, and also one of his
chief warriors (2 Sam. 21:21). He slew a giant in Gath.

$$T0002109
\Jonath-elem-rechokim\
dove of the dumbness of the distance; i.e., "the silent dove in
distant places", title of Ps. 56. This was probably the name of
some well known tune or melody to which the psalm was to be
sung.

$$T0002110
\Joppa\
beauty, a town in the portion of Dan (Josh. 19:46; A.V.,
"Japho"), on a sandy promontory between Caesarea and Gaza, and
at a distance of 30 miles north-west from Jerusalem. It is one
of the oldest towns in Asia. It was and still is the chief
sea-port of Judea. It was never wrested from the Phoenicians. It
became a Jewish town only in the second century B.C. It was from
this port that Jonah "took ship to flee from the presence of the
Lord" (Jonah 1:3). To this place also the wood cut in Lebanon by
Hiram's men for Solomon was brought in floats (2 Chr. 2:16); and
here the material for the building of the second temple was also
landed (Ezra 3:7). At Joppa, in the house of Simon the tanner,
"by the sea-side," Peter resided "many days," and here, "on the
house-top," he had his "vision of tolerance" (Acts 9:36-43). It
bears the modern name of Jaffa, and exibituds all the
decrepitude and squalor of cities ruled over by the Turks.
"Scarcely any other town has been so often overthrown, sacked,
pillaged, burned, and rebuilt." Its present population is said
to be about 16,000. It was taken by the French under Napoleon in
1799, who gave orders for the massacre here of 4,000 prisoners.
It is connected with Jerusalem by the only carriage road that
exists in the country, and also by a railway completed in 1892.
It is noticed on monuments B.C. 1600-1300, and was attacked by
Sannacharib B.C. 702.

$$T0002111
\Joram\
=Jeho'ram. (1.) One of the kings of Israel (2 Kings 8:16, 25,
28). He was the son of Ahab.

  (2.) Jehoram, the son and successor of Jehoshaphat on the
throne of Judah (2 Kings 8:24).

$$T0002112
\Jordan\
Heb. Yarden, "the descender;" Arab. Nahr-esh-Sheriah, "the
watering-place" the chief river of Palestine. It flows from
north to south down a deep valley in the centre of the country.
The name descender is significant of the fact that there is
along its whole course a descent to its banks; or it may simply
denote the rapidity with which it "descends" to the Dead Sea.

  It originates in the snows of Hermon, which feed its perennial
fountains. Two sources are generally spoken of. (1.) From the
western base of a hill on which once stood the city of Dan, the
northern border-city of Palestine, there gushes forth a
considerable fountain called the Leddan, which is the largest
fountain in Syria and the principal source of the Jordan. (2.)
Beside the ruins of Banias, the ancient Caesarea Philippi and
the yet more ancient Panium, is a lofty cliff of limestone, at
the base of which is a fountain. This is the other source of the
Jordan, and has always been regarded by the Jews as its true
source. It rushes down to the plain in a foaming torrent, and
joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.)
But besides these two historical fountains there is a third,
called the Hasbany, which rises in the bottom of a valley at the
western base of Hermon, 12 miles north of Tell-el-Kady. It joins
the main stream about a mile below the junction of the Leddan
and the Banias. The river thus formed is at this point about 45
feet wide, and flows in a channel from 12 to 20 feet below the
plain. After this it flows, "with a swift current and a
much-twisted course," through a marshy plain for some 6 miles,
when it falls into the Lake Huleh, "the waters of Merom" (q.v.).

  During this part of its course the Jordan has descended about
1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing
from the southern extremity of Lake Huleh, here almost on a
level with the sea, it flows for 2 miles "through a waste of
islets and papyrus," and then for 9 miles through a narrow gorge
in a foaming torrent onward to the Sea of Galilee (q.v.).

  "In the whole valley of the Jordan from the Lake Huleh to the
Sea of Galilee there is not a single settled inhabitant. Along
the whole eastern bank of the river and the lakes, from the base
of Hermon to the ravine of Hieromax, a region of great
fertility, 30 miles long by 7 or 8 wide, there are only some
three inhabited villages. The western bank is almost as
desolate. Ruins are numerous enough. Every mile or two is an old
site of town or village, now well nigh hid beneath a dense
jungle of thorns and thistles. The words of Scripture here recur
to us with peculiar force: 'I will make your cities waste, and
bring your sanctuaries unto desolation...And I will bring the
land into desolation: and your enemies which dwell therein shall
be astonished at it...And your land shall be desolate, and your
cities waste. Then shall the land enjoy her sabbaths, as long as
it lieth desolate' (Lev. 26:31-34).", Dr. Porter's Handbook.

  From the Sea of Galilee, at the level of 682 feet below the
Mediterranean, the river flows through a long, low plain called
"the region of Jordan" (Matt. 3:5), and by the modern Arabs the
Ghor, or "sunken plain." This section is properly the Jordan of
Scripture. Down through the midst of the "plain of Jordan" there
winds a ravine varying in breadth from 200 yards to half a mile,
and in depth from 40 to 150 feet. Through it the Jordan flows in
a rapid, rugged, tortuous course down to the Dead Sea. The whole
distance from the southern extremity of the Sea of Galilee to
the Dead Sea is in a straight line about 65 miles, but following
the windings of the river about 200 miles, during which it falls
618 feet. The total length of the Jordan from Banias is about
104 miles in a straight line, during which it falls 2,380 feet.

  There are two considerable affluents which enter the river
between the Sea of Galilee and the Dead Sea, both from the east.
(1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the
Hieromax by the Greeks. It formed the boundary between Bashan
and Gilead. It drains the plateau of the Hauran. (2.) The Jabbok
or Wady Zerka, formerly the northern boundary of Ammon. It
enters the Jordan about 20 miles north of Jericho.

  The first historical notice of the Jordan is in the account of
the separation of Abraham and Lot (Gen. 13:10). "Lot beheld the
plain of Jordan as the garden of the Lord." Jacob crossed and
recrossed "this Jordan" (32:10). The Israelites passed over it
as "on dry ground" (Josh. 3:17; Ps. 114:3). Twice afterwards its
waters were miraculously divided at the same spot by Elijah and
Elisha (2 Kings 2:8, 14).

  The Jordan is mentioned in the Old Testament about one hundred
and eighty times, and in the New Testament fifteen times. The
chief events in gospel history connected with it are (1) John
the Baptist's ministry, when "there went out to him Jerusalem,
and all Judaea, and were baptized of him in Jordan" (Matt. 3:6).
(2.) Jesus also "was baptized of John in Jordan" (Mark 1:9).

$$T0002113
\Joseph\
remover or increaser. (1.) The elder of the two sons of Jacob by
Rachel (Gen. 30:23, 24), who, on the occasion of his birth,
said, "God hath taken away [Heb. 'asaph] my reproach." "The Lord
shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was
a child of probably six years of age when his father returned
from Haran to Canaan and took up his residence in the old
patriarchal town of Hebron. "Now Israel loved Joseph more than
all his children, because he was the son of his old age," and he
"made him a long garment with sleeves" (Gen. 37:3, R.V. marg.),
i.e., a garment long and full, such as was worn by the children
of nobles. This seems to be the correct rendering of the words.
The phrase, however, may also be rendered, "a coat of many
pieces", i.e., a patchwork of many small pieces of divers
colours.

  When he was about seventeen years old Joseph incurred the
jealous hatred of his brothers (Gen. 37:4). They "hated him, and
could not speak peaceably unto him." Their anger was increased
when he told them his dreams (37:11).

  Jacob desiring to hear tidings of his sons, who had gone to
Shechem with their flocks, some 60 miles from Hebron, sent
Joseph as his messenger to make inquiry regarding them. Joseph
found that they had left Shechem for Dothan, whither he followed
them. As soon as they saw him coming they began to plot against
him, and would have killed him had not Reuben interposed. They
ultimately sold him to a company of Ishmaelite merchants for
twenty pieces (shekels) of silver (about $2, 10s.), ten pieces
less than the current value of a slave, for "they cared little
what they had for him, if so be they were rid of him." These
merchants were going down with a varied assortment of
merchandise to the Egyptian market, and thither they conveyed
him, and ultimately sold him as a slave to Potiphar, an "officer
of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord
blessed the Egyptian's house for Joseph's sake," and Potiphar
made him overseer over his house. At length a false charge
having been brought against him by Potiphar's wife, he was at
once cast into the state prison (39; 40), where he remained for
at least two years. After a while the "chief of the cupbearers"
and the "chief of the bakers" of Pharaoh's household were cast
into the same prison (40:2). Each of these new prisoners dreamed
a dream in the same night, which Joseph interpreted, the event
occurring as he had said.

  This led to Joseph's being remembered subsequently by the
chief butler when Pharaoh also dreamed. At his suggestion Joseph
was brought from prison to interpret the king's dreams. Pharaoh
was well pleased with Joseph's wisdom in interpreting his
dreams, and with his counsel with reference to the events then
predicted; and he set him over all the land of Egypt (Gen.
41:46), and gave him the name of Zaphnath-paaneah. He was
married to Asenath, the daughter of the priest of On, and thus
became a member of the priestly class. Joseph was now about
thirty years of age.

  As Joseph had interpreted, seven years of plenty came, during
which he stored up great abundance of corn in granaries built
for the purpose. These years were followed by seven years of
famine "over all the face of the earth," when "all countries
came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13,
14). Thus "Joseph gathered up all the money that was in the land
of Egypt, and in the land of Canaan, for the corn which they
bought." Afterwards all the cattle and all the land, and at last
the Egyptians themselves, became the property of Pharaoh.

  During this period of famine Joseph's brethren also came down
to Egypt to buy corn. The history of his dealings with them, and
of the manner in which he at length made himself known to them,
is one of the most interesting narratives that can be read (Gen.
42-45). Joseph directed his brethren to return and bring Jacob
and his family to the land of Egypt, saying, "I will give you
the good of the land of Egypt, and ye shall eat the fat of the
land. Regard not your stuff; for the good of all the land is
yours." Accordingly Jacob and his family, to the number of
threescore and ten souls, together with "all that they had,"
went down to Egypt. They were settled in the land of Goshen,
where Joseph met his father, and "fell on his neck, and wept on
his neck a good while" (Gen. 46:29).

  The excavations of Dr. Naville have shown the land of Goshen
to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen
(Egyptian Qosem) they had pasture for their flocks, were near
the Asiatic frontier of Egypt, and were out of the way of the
Egyptian people. An inscription speaks of it as a district given
up to the wandering shepherds of Asia.

  Jacob at length died, and in fulfilment of a promise which he
had exacted, Joseph went up to Canaan to bury his father in "the
field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14). This was
the last recorded act of Joseph, who again returned to Egypt.

  "The 'Story of the Two Brothers,' an Egyptian romance written
for the son of the Pharaoh of the Oppression, contains an
episode very similar to the Biblical account of Joseph's
treatment by Potiphar's wife. Potiphar and Potipherah are the
Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given
to Joseph, Zaphnath-paaneah, is probably the Egyptian
Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the
Pharaoh. There are many instances in the inscriptions of
foreigners in Egypt receiving Egyptian names, and rising to the
highest offices of state."

  By his wife Asenath, Joseph had two sons, Manasseh and Ephraim
(Gen. 41:50). Joseph having obtained a promise from his brethren
that when the time should come that God would "bring them unto
the land which he sware to Abraham, to Isaac, and to Jacob,"
they would carry up his bones out of Egypt, at length died, at
the age of one hundred and ten years; and "they embalmed him,
and he was put in a coffin" (Gen. 50:26). This promise was
faithfully observed. Their descendants, long after, when the
Exodus came, carried the body about with them during their forty
years' wanderings, and at length buried it in Shechem, in the
parcel of ground which Jacob bought from the sons of Hamor
(Josh. 24:32; comp. Gen. 33:19). With the death of Joseph the
patriarchal age of the history of Israel came to a close.

  The Pharaoh of Joseph's elevation was probably Apepi, or
Apopis, the last of the Hyksos kings. Some, however, think that
Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH
»T0002923), long after the expulsion of the Hyksos.

  The name Joseph denotes the two tribes of Ephraim and Manasseh
in Deut. 33:13-17; the kingdom of Israel in Ezek. 37:16, 19,
Amos 5:6; and the whole covenant people of Israel in Ps. 81:4.

  (2.) One of the sons of Asaph, head of the first division of
sacred musicians (1 Chr. 25:2, 9).

  (3.) The son of Judah, and father of Semei (Luke 3:26). Other
two of the same name in the ancestry of Christ are also
mentioned (3:24, 30).

  (4.) The foster-father of our Lord (Matt. 1:16; Luke 3:23). He
lived at Nazareth in Galilee (Luke 2:4). He is called a "just
man." He was by trade a carpenter (Matt. 13:55). He is last
mentioned in connection with the journey to Jerusalem, when
Jesus was twelve years old. It is probable that he died before
Jesus entered on his public ministry. This is concluded from the
fact that Mary only was present at the marriage feast in Cana of
Galilee. His name does not appear in connection with the scenes
of the crucifixion along with that of Mary (q.v.), John 19:25.

  (5.) A native of Arimathea, probably the Ramah of the Old
Testament (1 Sam. 1:19), a man of wealth, and a member of the
Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor,
who waited for the kingdom of God." As soon as he heard the
tidings of Christ's death, he "went in boldly" (lit. "having
summoned courage, he went") "unto Pilate, and craved the body of
Jesus." Pilate having ascertained from the centurion that the
death had really taken place, granted Joseph's request, who
immediately, having purchased fine linen (Mark 15:46), proceeded
to Golgotha to take the body down from the cross. There,
assisted by Nicodemus, he took down the body and wrapped it in
the fine linen, sprinkling it with the myrrh and aloes which
Nicodemus had brought (John 19:39), and then conveyed the body
to the new tomb hewn by Joseph himself out of a rock in his
garden hard by. There they laid it, in the presence of Mary
Magdalene, Mary the mother of Joses, and other women, and rolled
a great stone to the entrance, and departed (Luke 23:53, 55).
This was done in haste, "for the Sabbath was drawing on" (comp.
Isa. 53:9).

  (6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was
one of those who "companied with the apostles all the time that
the Lord Jesus went out and in among them" (Acts 1:21), and was
one of the candidates for the place of Judas.

$$T0002114
\Joshua\
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of
the tribe of Ephraim, the successor of Moses as the leader of
Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in
Acts 7:45 and Heb. 4:8 (R.V., Joshua).

  He was born in Egypt, and was probably of the age of Caleb,
with whom he is generally associated. He shared in all the
events of the Exodus, and held the place of commander of the
host of the Israelites at their great battle against the
Amalekites in Rephidim (Ex. 17:8-16). He became Moses' minister
or servant, and accompanied him part of the way when he ascended
Mount Sinai to receive the two tables (Ex. 32:17). He was also
one of the twelve who were sent on by Moses to explore the land
of Canaan (Num. 13:16, 17), and only he and Caleb gave an
encouraging report. Under the direction of God, Moses, before
his death, invested Joshua in a public and solemn manner with
authority over the people as his successor (Deut. 31:23). The
people were encamped at Shittim when he assumed the command
(Josh. 1:1); and crossing the Jordan, they encamped at Gilgal,
where, having circumcised the people, he kept the Passover, and
was visited by the Captain of the Lord's host, who spoke to him
encouraging words (1:1-9).

  Now began the wars of conquest which Joshua carried on for
many years, the record of which is in the book which bears his
name. Six nations and thirty-one kings were conquered by him
(Josh. 11:18-23; 12:24). Having thus subdued the Canaanites,
Joshua divided the land among the tribes, Timnath-serah in Mount
Ephraim being assigned to himself as his own inheritance. (See
SHILOH »T0003375; PRIEST »T0003001.)

  His work being done, he died, at the age of one hundred and
ten years, twenty-five years after having crossed the Jordan. He
was buried in his own city of Timnath-serah (Josh. 24); and "the
light of Israel for the time faded away."

  Joshua has been regarded as a type of Christ (Heb. 4:8) in the
following particulars: (1) In the name common to both; (2)
Joshua brings the people into the possession of the Promised
Land, as Jesus brings his people to the heavenly Canaan; and (3)
as Joshua succeeded Moses, so the Gospel succeeds the Law.

  The character of Joshua is thus well sketched by Edersheim:,
"Born a slave in Egypt, he must have been about forty years old
at the time of the Exodus. Attached to the person of Moses, he
led Israel in the first decisive battle against Amalek (Ex.
17:9, 13), while Moses in the prayer of faith held up to heaven
the God-given 'rod.' It was no doubt on that occasion that his
name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is
help' (Num. 13:16). And this name is the key to his life and
work. Alike in bringing the people into Canaan, in his wars, and
in the distribution of the land among the tribes, from the
miraculous crossing of Jordan and taking of Jericho to his last
address, he was the embodiment of his new name, 'Jehovah is
help.' To this outward calling his character also corresponded.
It is marked by singleness of purpose, directness, and
decision...He sets an object before him, and unswervingly
follows it" (Bible Hist., iii. 103)

$$T0002115
\Joshua, The Book of\
contains a history of the Israelites from the death of Moses to
that of Joshua. It consists of three parts: (1.) The history of
the conquest of the land (1-12). (2.) The allotment of the land
to the different tribes, with the appointment of cities of
refuge, the provision for the Levites (13-22), and the dismissal
of the eastern tribes to their homes. This section has been
compared to the Domesday Book of the Norman conquest. (3.) The
farewell addresses of Joshua, with an account of his death (23,
24).

  This book stands first in the second of the three sections,
(1) the Law, (2) the Prophets, (3) the "other writings" =
Hagiographa, into which the Jewish Church divided the Old
Testament. There is every reason for concluding that the uniform
tradition of the Jews is correct when they assign the authorship
of the book to Joshua, all except the concluding section; the
last verses (24:29-33) were added by some other hand.

  There are two difficulties connected with this book which have
given rise to much discussion, (1.) The miracle of the standing
still of the sun and moon on Gibeon. The record of it occurs in
Joshua's impassioned prayer of faith, as quoted (Josh. 10:12-15)
from the "Book of Jasher" (q.v.). There are many explanations
given of these words. They need, however, present no difficulty
if we believe in the possibility of God's miraculous
interposition in behalf of his people. Whether it was caused by
the refraction of the light, or how, we know not.

  (2.) Another difficulty arises out of the command given by God
utterly to exterminate the Canaanites. "Shall not the Judge of
all the earth do right?" It is enough that Joshua clearly knew
that this was the will of God, who employs his terrible
agencies, famine, pestilence, and war, in the righteous
government of this world. The Canaanites had sunk into a state
of immorality and corruption so foul and degrading that they had
to be rooted out of the land with the edge of the sword. "The
Israelites' sword, in its bloodiest executions, wrought a work
of mercy for all the countries of the earth to the very end of
the world."

  This book resembles the Acts of the Apostles in the number and
variety of historical incidents it records, and in its many
references to persons and places; and as in the latter case the
epistles of Paul (see Paley's Horae Paul.) confirm its
historical accuracy by their incidental allusions and
"undesigned coincidences," so in the former modern discoveries
confirm its historicity. The Amarna tablets (see ADONIZEDEC
»T0000099) are among the most remarkable discoveries of the age.
Dating from about B.C. 1480 down to the time of Joshua, and
consisting of official communications from Amorite, Phoenician,
and Philistine chiefs to the king of Egypt, they afford a
glimpse into the actual condition of Palestine prior to the
Hebrew invasion, and illustrate and confirm the history of the
conquest. A letter, also still extant, from a military officer,
"master of the captains of Egypt," dating from near the end of
the reign of Rameses II., gives a curious account of a journey,
probably official, which he undertook through Palestine as far
north as to Aleppo, and an insight into the social condition of
the country at that time. Among the things brought to light by
this letter and the Amarna tablets is the state of confusion and
decay that had now fallen on Egypt. The Egyptian garrisons that
had held possession of Palestine from the time of Thothmes III.,
some two hundred years before, had now been withdrawn. The way
was thus opened for the Hebrews. In the history of the conquest
there is no mention of Joshua having encountered any Egyptian
force. The tablets contain many appeals to the king of Egypt for
help against the inroads of the Hebrews, but no help seems ever
to have been sent. Is not this just such a state of things as
might have been anticipated as the result of the disaster of the
Exodus? In many points, as shown under various articles, the
progress of the conquest is remarkably illustrated by the
tablets. The value of modern discoveries in their relation to
Old Testament history has been thus well described:

  "The difficulty of establishing the charge of lack of
historical credibility, as against the testimony of the Old
Testament, has of late years greatly increased. The outcome of
recent excavations and explorations is altogether against it. As
long as these books contained, in the main, the only known
accounts of the events they mention, there was some plausibility
in the theory that perhaps these accounts were written rather to
teach moral lessons than to preserve an exact knowledge of
events. It was easy to say in those times men had not the
historic sense. But the recent discoveries touch the events
recorded in the Bible at very many different points in many
different generations, mentioning the same persons, countries,
peoples, events that are mentioned in the Bible, and showing
beyond question that these were strictly historic. The point is
not that the discoveries confirm the correctness of the Biblical
statements, though that is commonly the case, but that the
discoveries show that the peoples of those ages had the historic
sense, and, specifically, that the Biblical narratives they
touch are narratives of actual occurrences."

$$T0002116
\Josiah\
healed by Jehovah, or Jehovah will support. The son of Amon, and
his successor on the throne of Judah (2 Kings 22:1; 2 Chr.
34:1). His history is contained in 2 Kings 22, 23. He stands
foremost among all the kings of the line of David for unswerving
loyalty to Jehovah (23:25). He "did that which was right in the
sight of the Lord, and walked in all the way of David his
father." He ascended the throne at the early age of eight years,
and it appears that not till eight years afterwards did he begin
"to seek after the God of David his father." At that age he
devoted himself to God. He distinguished himself by beginning a
war of extermination against the prevailing idolatry, which had
practically been the state religion for some seventy years (2
Chr. 34:3; comp. Jer. 25:3, 11, 29).

  In the eighteenth year of his reign he proceeded to repair and
beautify the temple, which by time and violence had become
sorely dilapidated (2 Kings 22:3, 5, 6; 23:23; 2 Chr. 34:11).
While this work was being carried on, Hilkiah, the high priest,
discovered a roll, which was probably the original copy of the
law, the entire Pentateuch, written by Moses.

  When this book was read to him, the king was alarmed by the
things it contained, and sent for Huldah, the "prophetess," for
her counsel. She spoke to him words of encouragement, telling
him that he would be gathered to his fathers in peace before the
threatened days of judgment came. Josiah immediately gathered
the people together, and engaged them in a renewal of their
ancient national covenant with God. The Passover was then
celebrated, as in the days of his great predecessor, Hezekiah,
with unusual magnificence. Nevertheless, "the Lord turned not
from the fierceness of his great wrath wherewith his anger was
kindled against Judah" (2 Kings 22:3-20; 23:21-27; 2 Chr.
35:1-19). During the progress of this great religious revolution
Jeremiah helped it on by his earnest exhortations.

  Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in
an expedition against the king of Assyria, with the view of
gaining possession of Carchemish, sought a passage through the
territory of Judah for his army. This Josiah refused to permit.
He had probably entered into some new alliance with the king of
Assyria, and faithful to his word he sought to oppose the
progress of Necho.

  The army of Judah went out and encountered that of Egypt at
Megiddo, on the verge of the plain of Esdraelon. Josiah went
into the field in disguise, and was fatally wounded by a random
arrow. His attendants conveyed him toward Jerusalem, but had
only reached Hadadrimmon, a few miles south of Megiddo, when he
died (2 Kings 23:28, 30; comp. 2 Chr. 35:20-27), after a reign
of thirty-one years. He was buried with the greatest honours in
fulfilment of Huldah's prophecy (2 Kings 22:20; comp. Jer.
34:5). Jeremiah composed a funeral elegy on this the best of the
kings of Israel (Lam. 4:20; 2 Chr. 35:25). The outburst of
national grief on account of his death became proverbial (Zech.
12:11; comp. Rev. 16:16).

$$T0002117
\Jot\
or Iota, the smallest letter of the Greek alphabet, used
metaphorically or proverbially for the smallest thing (Matt.
5:18); or it may be = yod, which is the smallest of the Hebrew
letters.

$$T0002118
\Jotham\
Jehovah is perfect. (1.) The youngest of Gideon's seventy sons.
He escaped when the rest were put to death by the order of
Abimelech (Judg. 9:5). When "the citizens of Shechem and the
whole house of Millo" were gathered together "by the plain of
the pillar" (i.e., the stone set up by Joshua, 24:26; comp. Gen.
35:4) "that was in Shechem, to make Abimelech king," from one of
the heights of Mount Gerizim he protested against their doing so
in the earliest parable, that of the bramble-king. His words
then spoken were prophetic. There came a recoil in the feelings
of the people toward Abimelech, and then a terrible revenge, in
which many were slain and the city of Shechem was destroyed by
Abimelech (Judg. 9:45). Having delivered his warning, Jotham
fled to Beer from the vengeance of Abimelech (9:7-21).

  (2.) The son and successor of Uzziah on the throne of Judah.
As during his last years Uzziah was excluded from public life on
account of his leprosy, his son, then twenty-five years of age,
administered for seven years the affairs of the kingdom in his
father's stead (2 Chr. 26:21, 23; 27:1). After his father's
death he became sole monarch, and reigned for sixteen years
(B.C. 759-743). He ruled in the fear of God, and his reign was
prosperous. He was contemporary with the prophets Isaiah, Hosea,
and Micah, by whose ministrations he profited. He was buried in
the sepulchre of the kings, greatly lamented by the people (2
Kings 15:38; 2 Chr. 27:7-9).

$$T0002119
\Journey\
(1.) A day's journey in the East is from 16 to 20 miles (Num.
11:31).

  (2.) A Sabbath-day's journey is 2,000 paces or yards from the
city walls (Acts 1:12). According to Jewish tradition, it was
the distance one might travel without violating the law of Ex.
16:29. (See SABBATH »T0003170.)

$$T0002120
\Jozabad\
whom Jehovah bestows. (1.) One of the Benjamite archers who
joined David at Ziklag (1 Chr. 12:4).

  (2.) A chief of the tribe of Manasseh (1 Chr. 12:20).

$$T0002121
\Jozachar\
Jehovah-remembered, one of the two servants who assassinated
Jehoash, the king of Judah, in Millo (2 Kings 12:21). He is
called also Zabad (2 Chr. 24:26).

$$T0002122
\Jubal\
jubilee, music, Lamech's second son by Adah, of the line of
Cain. He was the inventor of "the harp" (Heb. kinnor, properly
"lyre") and "the organ" (Heb. 'ugab, properly "mouth-organ" or
Pan's pipe), Gen. 4:21.

$$T0002123
\Jubilee\
a joyful shout or clangour of trumpets, the name of the great
semi-centennial festival of the Hebrews. It lasted for a year.
During this year the land was to be fallow, and the Israelites
were only permitted to gather the spontaneous produce of the
fields (Lev. 25:11, 12). All landed property during that year
reverted to its original owner (13-34; 27:16-24), and all who
were slaves were set free (25:39-54), and all debts were
remitted.

  The return of the jubilee year was proclaimed by a blast of
trumpets which sounded throughout the land. There is no record
in Scripture of the actual observance of this festival, but
there are numerous allusions (Isa. 5:7, 8, 9, 10; 61:1, 2; Ezek.
7:12, 13; Neh. 5:1-19; 2 Chr. 36:21) which place it beyond a
doubt that it was observed.

  The advantages of this institution were manifold. "1. It would
prevent the accumulation of land on the part of a few to the
detriment of the community at large. 2. It would render it
impossible for any one to be born to absolute poverty, since
every one had his hereditary land. 3. It would preclude those
inequalities which are produced by extremes of riches and
poverty, and which make one man domineer over another. 4. It
would utterly do away with slavery. 5. It would afford a fresh
opportunity to those who were reduced by adverse circumstances
to begin again their career of industry in the patrimony which
they had temporarily forfeited. 6. It would periodically rectify
the disorders which crept into the state in the course of time,
preclude the division of the people into nobles and plebeians,
and preserve the theocracy inviolate."

$$T0002124
\Juda\
(1.) The patriarch Judah, son of Jacob (Luke 3:33; Heb. 7:14).
In Luke 1:39; Heb. 7:14; Rev. 5:5; 7:5, the word refers to the
tribe of Judah.

  (2.) The father of Simeon in Christ's maternal ancestry (Luke
3:30).

  (3.) Son of Joanna, and father of Joseph in Christ's maternal
ancestry (26), probably identical with Abiud (Matt. 1:13), and
with Obadiah (1 Chr. 3:21).

  (4.) One of the Lord's "brethren" (Mark 6:3).

$$T0002125
\Judah\
praise, the fourth son of Jacob by Leah. The name originated in
Leah's words of praise to the Lord on account of his birth: "Now
will I praise [Heb. odeh] Jehovah, and she called his name
Yehudah" (Gen. 29:35).

  It was Judah that interposed in behalf of Joseph, so that his
life was spared (Gen. 37:26, 27). He took a lead in the affairs
of the family, and "prevailed above his brethren" (Gen. 43:3-10;
44:14, 16-34; 46:28; 1 Chr. 5:2).

  Soon after the sale of Joseph to the Ishmaelites, Judah went
to reside at Adullam, where he married a woman of Canaan. (See
ONAN »T0002787; TAMAR »T0003579.) After the death of his wife
Shuah, he returned to his father's house, and there exercised
much influence over the patriarch, taking a principal part in
the events which led to the whole family at length going down
into Egypt. We hear nothing more of him till he received his
father's blessing (Gen. 49:8-12).

$$T0002126
\Judah, Kingdom of\
When the disruption took place at Shechem, at first only the
tribe of Judah followed the house of David. But very soon after
the tribe of Benjamin joined the tribe of Judah, and Jerusalem
became the capital of the new kingdom (Josh. 18:28), which was
called the kingdom of Judah. It was very small in extent, being
only about the size of the Scottish county of Perth.

  For the first sixty years the kings of Judah aimed at
re-establishing their authority over the kingdom of the other
ten tribes, so that there was a state of perpetual war between
them. For the next eighty years there was no open war between
them. For the most part they were in friendly alliance,
co-operating against their common enemies, especially against
Damascus. For about another century and a half Judah had a
somewhat checkered existence after the termination of the
kingdom of Israel till its final overthrow in the destruction of
the temple (B.C. 588) by Nebuzar-adan, who was captain of
Nebuchadnezzar's body-guard (2 Kings 25:8-21).

  The kingdom maintained a separate existence for three hundred
and eighty-nine years. It occupied an area of 3,435 square
miles. (See ISRAEL, KINGDOM OF »T0001909.)

$$T0002127
\Judah, Tribe of\
Judah and his three surviving sons went down with Jacob into
Egypt (Gen. 46:12; Ex. 1:2). At the time of the Exodus, when we
meet with the family of Judah again, they have increased to the
number of 74,000 males (Num. 1:26, 27). Its number increased in
the wilderness (26:22). Caleb, the son of Jephunneh, represented
the tribe as one of the spies (13:6; 34:19). This tribe marched
at the van on the east of the tabernacle (Num. 2:3-9; 10:14),
its standard, as is supposed, being a lion's whelp. Under Caleb,
during the wars of conquest, they conquered that portion of the
country which was afterwards assigned to them as their
inheritance. This was the only case in which any tribe had its
inheritance thus determined (Josh. 14:6-15; 15:13-19).

  The inheritance of the tribe of Judah was at first fully
one-third of the whole country west of Jordan, in all about
2,300 square miles (Josh. 15). But there was a second
distribution, when Simeon received an allotment, about 1,000
square miles, out of the portion of Judah (Josh. 19:9). That
which remained to Judah was still very large in proportion to
the inheritance of the other tribes. The boundaries of the
territory are described in Josh. 15:20-63.

  This territory given to Judah was divided into four sections.
(1.) The south (Heb. negeb), the undulating pasture-ground
between the hills and the desert to the south (Josh. 15:21.)
This extent of pasture-land became famous as the favourite
camping-ground of the old patriarchs. (2.) The "valley" (15:33)
or lowland (Heb. shephelah), a broad strip lying between the
central highlands and the Mediterranean. This tract was the
garden as well as the granary of the tribe. (3.) The
"hill-country," or the mountains of Judah, an elevated plateau
stretching from below Hebron northward to Jerusalem. "The towns
and villages were generally perched on the tops of hills or on
rocky slopes. The resources of the soil were great. The country
was rich in corn, wine, oil, and fruit; and the daring shepherds
were able to lead their flocks far out over the neighbouring
plains and through the mountains." The number of towns in this
district was thirty-eight (Josh. 15:48-60). (4.) The
"wilderness," the sunken district next the Dead Sea (Josh.
15:61), "averaging 10 miles in breadth, a wild, barren,
uninhabitable region, fit only to afford scanty pasturage for
sheep and goats, and a secure home for leopards, bears, wild
goats, and outlaws" (1 Sam. 17:34; 22:1; Mark 1:13). It was
divided into the "wilderness of En-gedi" (1 Sam. 24:1), the
"wilderness of Judah" (Judg. 1:16; Matt. 3:1), between the
Hebron mountain range and the Dead Sea, the "wilderness of Maon"
(1 Sam. 23:24). It contained only six cities.

  Nine of the cities of Judah were assigned to the priests
(Josh. 21:9-19).

$$T0002128
\Judah upon Jordan\
The Authorized Version, following the Vulgate, has this
rendering in Josh. 19:34. It has been suggested that, following
the Masoretic punctuation, the expression should read thus, "and
Judah; the Jordan was toward the sun-rising." The sixty cities
(Havoth-jair, Num. 32:41) on the east of Jordan were reckoned as
belonging to Judah, because Jair, their founder, was a Manassite
only on his mother's side, but on his father's side of the tribe
of Judah (1 Chr. 2:5, 21-23).

$$T0002129
\Judas\
the Graecized form of Judah. (1.) The patriarch (Matt. 1:2, 3).

  (2.) Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot,
i.e., a man of Kerioth (Josh. 15:25). His name is uniformly the
last in the list of the apostles, as given in the synoptic
(i.e., the first three) Gospels. The evil of his nature probably
gradually unfolded itself till "Satan entered into him" (John
13:27), and he betrayed our Lord (18:3). Afterwards he owned his
sin with "an exceeding bitter cry," and cast the money he had
received as the wages of his iniquity down on the floor of the
sanctuary, and "departed and went and hanged himself" (Matt.
27:5). He perished in his guilt, and "went unto his own place"
(Acts 1:25). The statement in Acts 1:18 that he "fell headlong
and burst asunder in the midst, and all his bowels gushed out,"
is in no way contrary to that in Matt. 27:5. The sucide first
hanged himself, perhaps over the valley of Hinnom, "and the rope
giving way, or the branch to which he hung breaking, he fell
down headlong on his face, and was crushed and mangled on the
rocky pavement below."

  Why such a man was chosen to be an apostle we know not, but it
is written that "Jesus knew from the beginning who should betray
him" (John 6:64). Nor can any answer be satisfactorily given to
the question as to the motives that led Judas to betray his
Master. "Of the motives that have been assigned we need not care
to fix on any one as that which simply led him on. Crime is, for
the most part, the result of a hundred motives rushing with
bewildering fury through the mind of the criminal."

  (3.) A Jew of Damascus (Acts 9:11), to whose house Ananias was
sent. The street called "Straight" in which it was situated is
identified with the modern "street of bazaars," where is still
pointed out the so-called "house of Judas."

  (4.) A Christian teacher, surnamed Barsabas. He was sent from
Jerusalem to Antioch along with Paul and Barnabas with the
decision of the council (Acts 15:22, 27, 32). He was a "prophet"
and a "chief man among the brethren."

$$T0002130
\Jude\
= Judas. Among the apostles there were two who bore this name,
(1) Judas (Jude 1:1; Matt. 13:55; John 14:22; Acts 1:13), called
also Lebbaeus or Thaddaeus (Matt. 10:3; Mark 3:18); and (2)
Judas Iscariot (Matt. 10:4; Mark 3:19). He who is called "the
brother of James" (Luke 6:16), may be the same with the Judas
surnamed Lebbaeus. The only thing recorded regarding him is in
John 14:22.

$$T0002131
\Judea\
After the Captivity this name was applied to the whole of the
country west of the Jordan (Hag. 1:1, 14; 2:2). But under the
Romans, in the time of Christ, it denoted the southernmost of
the three divisions of Palestine (Matt. 2:1, 5; 3:1; 4:25),
although it was also sometimes used for Palestine generally
(Acts 28:21).

  The province of Judea, as distinguished from Galilee and
Samaria, included the territories of the tribes of Judah,
Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it
was a part of the province of Syria, and was governed by a
procurator.

$$T0002132
\Jude, Epistle of\
The author was "Judas, the brother of James" the Less (Jude
1:1), called also Lebbaeus (Matt. 10:3) and Thaddaeus (Mark
3:18). The genuineness of this epistle was early questioned, and
doubts regarding it were revived at the time of the Reformation;
but the evidences in support of its claims are complete. It has
all the marks of having proceeded from the writer whose name it
bears.

  There is nothing very definite to determine the time and place
at which it was written. It was apparently written in the later
period of the apostolic age, for when it was written there were
persons still alive who had heard the apostles preach (ver. 17).
It may thus have been written about A.D. 66 or 70, and
apparently in Palestine.

  The epistle is addressed to Christians in general (ver. 1),
and its design is to put them on their guard against the
misleading efforts of a certain class of errorists to which they
were exposed. The style of the epistle is that of an
"impassioned invective, in the impetuous whirlwind of which the
writer is hurried along, collecting example after example of
divine vengeance on the ungodly; heaping epithet upon epithet,
and piling image upon image, and, as it were, labouring for
words and images strong enough to depict the polluted character
of the licentious apostates against whom he is warning the
Church; returning again and again to the subject, as though all
language was insufficient to give an adequate idea of their
profligacy, and to express his burning hatred of their
perversion of the doctrines of the gospel."

  The striking resemblance this epistle bears to 2 Peter
suggests the idea that the author of the one had seen the
epistle of the other.

  The doxology with which the epistle concludes is regarded as
the finest in the New Testament.

$$T0002133
\Judge\
(Heb. shophet, pl. shophetim), properly a magistrate or ruler,
rather than one who judges in the sense of trying a cause. This
is the name given to those rulers who presided over the affairs
of the Israelites during the interval between the death of
Joshua and the accession of Saul (Judg. 2:18), a period of
general anarchy and confusion. "The office of judges or regents
was held during life, but it was not hereditary, neither could
they appoint their successors. Their authority was limited by
the law alone, and in doubtful cases they were directed to
consult the divine King through the priest by Urim and Thummim
(Num. 27:21). Their authority extended only over those tribes by
whom they had been elected or acknowledged. There was no income
attached to their office, and they bore no external marks of
dignity. The only cases of direct divine appointment are those
of Gideon and Samson, and the latter stood in the peculiar
position of having been from before his birth ordained 'to begin
to deliver Israel.' Deborah was called to deliver Israel, but
was already a judge. Samuel was called by the Lord to be a
prophet but not a judge, which ensued from the high gifts the
people recognized as dwelling in him; and as to Eli, the office
of judge seems to have devolved naturally or rather ex officio
upon him." Of five of the judges, Tola (Judg. 10:1), Jair (3),
Ibzan, Elon, and Abdon (12:8-15), we have no record at all
beyond the bare fact that they were judges. Sacred history is
not the history of individuals but of the kingdom of God in its
onward progress.

  In Ex. 2:14 Moses is so styled. This fact may indicate that
while for revenue purposes the "taskmasters" were over the
people, they were yet, just as at a later time when under the
Romans, governed by their own rulers.

$$T0002134
\Judges, Book of\
is so called because it contains the history of the deliverance
and government of Israel by the men who bore the title of the
"judges." The book of Ruth originally formed part of this book,
but about A.D. 450 it was separated from it and placed in the
Hebrew scriptures immediately after the Song of Solomon.

  The book contains, (1.) An introduction (1-3:6), connecting it
with the previous narrative in Joshua, as a "link in the chain
of books." (2.) The history of the thirteen judges (3:7-16:31)
in the following order:

|              FIRST PERIOD (3:7-ch. 5)
|                                             Years
| I. Servitude under Chushan-rishathaim of
|    Mesopotamia                                8
|   1. OTHNIEL delivers Israel, rest           40
| II. Servitude under Eglon of Moab:
|    Ammon, Amalek                             18
|   2. EHUD'S deliverance, rest                80
|   3. SHAMGAR Unknown.
| III. Servitude under Jabin of Hazor in
|    Canaan                                    20
|   4. DEBORAH and,
|   5. BARAK                                   40
|                                            (206)
|
|             SECOND PERIOD (6-10:5)
|
| IV. Servitude under Midian, Amalek, and
|    children of the east                       7
|   6. GIDEON                                  40
|      ABIMELECH, Gideon's son, reigns as
|       king over Israel                        3
|   7. TOLA                                    23
|   8. JAIR                                    22
|                                             (95)
|
|          THIRD PERIOD (10:6-ch. 12)
|
| V. Servitude under Ammonites with the
|    Philistines                               18
|   9. JEPHTHAH                                 6
|  10. IBZAN                                    7
|  11. ELON                                    10
|  12. ABDON                                    8
|                                             (49)
|
|            FOURTH PERIOD (13-16)
| VI. Seritude under Philistines               40
|  13. SAMSON                                  20
|                                             (60)
|                                      In all 410

  Samson's exploits probably synchronize with the period
immediately preceding the national repentance and reformation
under Samuel (1 Sam. 7:2-6).

  After Samson came Eli, who was both high priest and judge. He
directed the civil and religious affairs of the people for forty
years, at the close of which the Philistines again invaded the
land and oppressed it for twenty years. Samuel was raised up to
deliver the people from this oppression, and he judged Israel
for some twelve years, when the direction of affairs fell into
the hands of Saul, who was anointed king. If Eli and Samuel are
included, there were then fifteen judges. But the chronology of
this whole period is uncertain.

  (3.) The historic section of the book is followed by an
appendix (17-21), which has no formal connection with that which
goes before. It records (a) the conquest (17, 18) of Laish by a
portion of the tribe of Dan; and (b) the almost total extinction
of the tribe of Benjamin by the other tribes, in consequence of
their assisting the men of Gibeah (19-21). This section properly
belongs to the period only a few years after the death of
Joshua. It shows the religious and moral degeneracy of the
people.

  The author of this book was most probably Samuel. The internal
evidence both of the first sixteen chapters and of the appendix
warrants this conclusion. It was probably composed during Saul's
reign, or at the very beginning of David's. The words in
18:30,31, imply that it was written after the taking of the ark
by the Philistines, and after it was set up at Nob (1 Sam. 21).
In David's reign the ark was at Gibeon (1 Chr. 16:39)

$$T0002135
\Judgment hall\
Gr. praitorion (John 18:28, 33; 19:9; Matt. 27:27), "common
hall." In all these passages the Revised Version renders
"palace." In Mark 15:16 the word is rendered "Praetorium"
(q.v.), which is a Latin word, meaning literally the residence
of the praetor, and then the governor's residence in general,
though not a praetor. Throughout the Gospels the word
"praitorion" has this meaning (comp. Acts 23:35). Pilate's
official residence when he was in Jerusalem was probably a part
of the fortress of Antonia.

  The trial of our Lord was carried on in a room or office of
the palace. The "whole band" spoken of by Mark were gathered
together in the palace court.

$$T0002136
\Judgment seat\
(Matt. 27:19), a portable tribunal (Gr. bema) which was placed
according as the magistrate might direct, and from which
judgment was pronounced. In this case it was placed on a
tesselated pavement, probably in front of the procurator's
residence. (See GABBATHA »T0001403.)

$$T0002137
\Judgments of God\
(1.) The secret decisions of God's will (Ps. 110:5; 36:6). (2.)
The revelations of his will (Ex. 21:1; Deut. 6:20; Ps.
119:7-175). (3.) The infliction of punishment on the wicked (Ex.
6:6; 12:12; Ezek. 25:11; Rev. 16:7), such as is mentioned in
Gen. 7; 19:24,25; Judg. 1:6,7; Acts 5:1-10, etc.

$$T0002138
\Judgment, The final\
the sentence that will be passed on our actions at the last day
(Matt. 25; Rom. 14:10, 11; 2 Cor. 5:10; 2 Thess. 1:7-10).

  The judge is Jesus Christ, as mediator. All judgment is
committed to him (Acts 17:31; John 5:22, 27; Rev. 1:7). "It
pertains to him as mediator to complete and publicly manifest
the salvation of his people and the overthrow of his enemies,
together with the glorious righteousness of his work in both
respects."

  The persons to be judged are, (1) the whole race of Adam
without a single exception (Matt. 25:31-46; 1 Cor. 15:51, 52;
Rev. 20:11-15); and (2) the fallen angels (2 Pet. 2:4; Jude
1:6).

  The rule of judgment is the standard of God's law as revealed
to men, the heathen by the law as written on their hearts (Luke
12:47,48; Rom. 2:12-16); the Jew who "sinned in the law shall be
judged by the law" (Rom. 2:12); the Christian enjoying the light
of revelation, by the will of God as made known to him (Matt.
11:20-24; John 3:19). Then the secrets of all hearts will be
brought to light (1 Cor. 4:5; Luke 8:17; 12:2,3) to vindicate
the justice of the sentence pronounced.

  The time of the judgment will be after the resurrection (Heb.
9:27; Acts 17:31).

  As the Scriptures represent the final judgment "as certain
[Eccl. 11:9], universal [2 Cor. 5:10], righteous [Rom. 2:5],
decisive [1 Cor. 15:52], and eternal as to its consequences
[Heb. 6:2], let us be concerned for the welfare of our immortal
interests, flee to the refuge set before us, improve our
precious time, depend on the merits of the Redeemer, and adhere
to the dictates of the divine word, that we may be found of him
in peace."

$$T0002139
\Judith\
Jewess, the daughter of Beeri the Hittite, and one of Esau's
wives (Gen. 26:34), elsewhere called Aholibamah (36:2-14).

$$T0002140
\Julia\
a Christian woman at Rome to whom Paul sent his salutations
(Rom. 16:15), supposed to be the wife of Philologus.

$$T0002141
\Julius\
the centurion of the Augustan cohort, or the emperor's
body-guard, in whose charge Paul was sent prisoner to Rome (Acts
27:1, 3, 43). He entreated Paul "courteously," showing in many
ways a friendly regard for him.

$$T0002142
\Junia\
(Rom. 16:7), a Christian at Rome to whom Paul sends salutations
along with Andronicus.

$$T0002143
\Juniper\
(Heb. rothem), called by the Arabs retem, and known as Spanish
broom; ranked under the genus genista. It is a desert shrub, and
abounds in many parts of Palestine. In the account of his
journey from Akabah to Jerusalem, Dr. Robinson says: "This is
the largest and most conspicuous shrub of these deserts, growing
thickly in the water-courses and valleys. Our Arabs always
selected the place of encampment, if possible, in a spot where
it grew, in order to be sheltered by it at night from the wind;
and during the day, when they often went on in advance of the
camels, we found them not unfrequently sitting or sleeping under
a bush of retem to shelter them from the sun. It was in this
very desert, a day's journey from Beersheba, that the prophet
Elijah lay down and slept beneath the same shrub" (1 Kings 19:4,
5). It afforded material for fuel, and also in cases of
extremity for human food (Ps. 120:4; Job 30:4). One of the
encampments in the wilderness of Paran is called Rithmah, i.e.,
"place of broom" (Num. 33:18).

  "The Bedawin of Sinai still burn this very plant into a
charcoal which throws out the most intense heat."

$$T0002144
\Jupiter\
the principal deity of the ancient Greeks and Romans. He was
worshipped by them under various epithets. Barnabas was
identified with this god by the Lycaonians (Acts 14:12), because
he was of stately and commanding presence, as they supposed
Jupiter to be. There was a temple dedicated to this god outside
the gates of Lystra (14:13).

$$T0002145
\Justice\
is rendering to every one that which is his due. It has been
distinguished from equity in this respect, that while justice
means merely the doing what positive law demands, equity means
the doing of what is fair and right in every separate case.

$$T0002146
\Justice of God\
that perfection of his nature whereby he is infinitely righteous
in himself and in all he does, the righteousness of the divine
nature exercised in his moral government. At first God imposes
righteous laws on his creatures and executes them righteously.
Justice is not an optional product of his will, but an
unchangeable principle of his very nature. His legislative
justice is his requiring of his rational creatures conformity in
all respects to the moral law. His rectoral or distributive
justice is his dealing with his accountable creatures according
to the requirements of the law in rewarding or punishing them
(Ps. 89:14). In remunerative justice he distributes rewards
(James 1:12; 2 Tim. 4:8); in vindictive or punitive justice he
inflicts punishment on account of transgression (2 Thess. 1:6).
He cannot, as being infinitely righteous, do otherwise than
regard and hate sin as intrinsically hateful and deserving of
punishment. "He cannot deny himself" (2 Tim. 2:13). His
essential and eternal righteousness immutably determines him to
visit every sin as such with merited punishment.

$$T0002147
\Justification\
a forensic term, opposed to condemnation. As regards its nature,
it is the judicial act of God, by which he pardons all the sins
of those who believe in Christ, and accounts, accepts, and
treats them as righteous in the eye of the law, i.e., as
conformed to all its demands. In addition to the pardon (q.v.)
of sin, justification declares that all the claims of the law
are satisfied in respect of the justified. It is the act of a
judge and not of a sovereign. The law is not relaxed or set
aside, but is declared to be fulfilled in the strictest sense;
and so the person justified is declared to be entitled to all
the advantages and rewards arising from perfect obedience to the
law (Rom. 5:1-10).

  It proceeds on the imputing or crediting to the believer by
God himself of the perfect righteousness, active and passive, of
his Representative and Surety, Jesus Christ (Rom. 10:3-9).
Justification is not the forgiveness of a man without
righteousness, but a declaration that he possesses a
righteousness which perfectly and for ever satisfies the law,
namely, Christ's righteousness (2 Cor. 5:21; Rom. 4:6-8).

  The sole condition on which this righteousness is imputed or
credited to the believer is faith in or on the Lord Jesus
Christ. Faith is called a "condition," not because it possesses
any merit, but only because it is the instrument, the only
instrument by which the soul appropriates or apprehends Christ
and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil.
3:8-11; Gal. 2:16).

  The act of faith which thus secures our justification secures
also at the same time our sanctification (q.v.); and thus the
doctrine of justification by faith does not lead to
licentiousness (Rom. 6:2-7). Good works, while not the ground,
are the certain consequence of justification (6:14; 7:6). (See
GALATIANS, EPISTLE TO »T0001413.)

$$T0002148
\Justus\
(1.) Another name for Joseph, surnamed Barsabas. He and Matthias
are mentioned only in Acts 1:23. "They must have been among the
earliest disciples of Jesus, and must have been faithful to the
end; they must have been well known and esteemed among the
brethren. What became of them afterwards, and what work they
did, are entirely unknown" (Lindsay's Acts of the Apostles).

  (2.) A Jewish proselyte at Corinth, in whose house, next door
to the synagogue, Paul held meetings and preached after he left
the synagogue (Acts 18:7).

  (3.) A Jewish Christian, called Jesus, Paul's only
fellow-labourer at Rome, where he wrote his Epistle to the
Colossians (Col. 4:11).

$$T0002149
\Juttah\
extended, a Levitical city in the mountains or hill-country of
Judah (Josh. 15:55; 21:16). Its modern name is Yutta, a place
about 5 1/2 miles south of Hebron. It is supposed to have been
the residence of Zacharias and Elisabeth, and the birthplace of
John the Baptist, and on this account is annually visited by
thousands of pilgrims belonging to the Greek Church (Luke 1:39).
(See MARY »T0002428.)