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Jabesh
Dry.

Or Jabesh-Gilead, a chief city of Gilead, east of the Jordan, connected with several important events of Israelite history (Judg. 21: 8-14; 1 Sam. 11; 1 Sam. 31: 11-13; 2 Sam. 2: 4-5; 2 Sam. 21: 12; 2 Sam. 15: 10-14). It was the men of Jabesh-Gilead who took Saul’s body down from the walls of Beth-shan and buried it under an oak tree in Jabesh-Gilead (1 Chr. 10: 11 ff.).

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Jachin and Boaz
Pillars of Solomon’s temple (1 Kgs. 7: 21; 2 Chr. 3: 17); the names denote “He will establish,” and “In him is strength.” The pillars, which stood on the south and north sides of the porch, were probably ornamental, and not intended to support any part of the weight of the building.

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Jacob
Supplanter.

(1) The younger of the twin sons of Isaac (Gen. 25: 24 ff.). The two brothers were rivals from their birth, and Esau’s descendants, the Edomites, were rivals of the Israelites (Gen. 25: 23). The chief events of Jacob’s life were the “purchase” of the birthright (Gen. 25: 29 ff.); the dream and vow (ch. 28); his long stay in the house of Laban (chs. 29-31); the return to Canaan, the reception at Penuel of the new name of Israel, and the reconciliation with Esau (chs. 32 - 33); his later life with his family at Shechem, Ephrath, and Mamre (Hebron) (chs. 33 - 37); his journey into Egypt, his death there, and his burial in the cave of Machpelah (chs. 45 - 50). It was through Jacob that the covenant of Abraham continued (Gen. 29: 1-4, 12-22); it was then passed on to Joseph and Ephraim.

There has been much misunderstanding about Jacob, and even well-meaning students of the Bible criticize some of Jacob’s dealings. The supposed deception of his father in obtaining the blessing (Gen. 27 ) cannot be taken at face value. The Lord is not obligated to bless an unworthy person simply because gracious words were pronounced upon him by mistake. The key to the matter is expressed in Gen. 27: 33 wherein Isaac, after learning Jacob’s true identity, said, “Yea, and he shall be blessed.” Isaac could have revoked the blessing at that time, but he seemed to affirm that it had been rightly delivered. Jacob’s subsequent life demonstrates that he deserved the blessing he received, while Esau’s life shows disobedience and some displeasing choices of wives (Gen. 26: 34-35 ; Gen. 28: 8-9 ). The so-called purchase of the birthright from Esau may very well be equally justified by items of Esau’s errant behavior that disqualified him, but which are not recorded in our Bible. We learn from latter-day revelation that Jacob “did none other things than that which [he was] commanded” and is today exalted upon a throne in heaven, in company with Abraham and Isaac (D&C 132: 37 ). There are references to Jacob in Hosea 12: 3-4, 12 ; Mal. 1 - 2; Matt. 8: 11 ; Matt. 22: 32 ; Rom. 9: 13 ; Heb. 11: 9, 20-21 .

(2) Father of Joseph, husband of Mary (Matt. 1: 15-16 ).

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Jacob’s Well
The scene of our Lord’s conversation with the woman of Samaria (John 4: 1-42); a well of the same name still exists, 75 feet deep, near Nablus, the ancient Shechem, close to the main road from Judaea to Galilee. Shechem was Jacob’s home for some years after his return from Laban (Gen. 33: 18; Gen. 37: 12).

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Jael
Wife of Heber the Kenite (see Kenites), an Arab chief in alliance with the Israelites. Sisera, Jabin’s captain, after his defeat took refuge in Jael’s tent and was killed by her either while he was drinking, as seems implied by Judg. 5: 24-27, or while he lay asleep, according to the prose account in ch. 4.

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Jairus
Ruler of a synagogue in some place near the western shore of Sea of Galilee (Mark 5: 22; Luke 8: 41). Jesus raised Jairus’s 12-year-old daughter from death (Mark 5: 35-43).

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Jambres
See Jannes .

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James
An English form of the Hebrew name Jacob. There are several persons of this name mentioned in the N.T.

(1) Son of Zebedee, one of the Twelve, brother of John. His call is given in Matt. 4: 21 ; Mark 1: 19-20 , and Luke 5: 10 . He was given the name Boanerges (Mark 3: 17 ), and was one of the inner circle of three chosen to be with our Lord on certain special occasions: at the raising of the daughter of Jairus (Mark 5: 37 ); at the Transfiguration (Matt. 17: 1 ; Mark 9: 2 ; Luke 9: 28 ); and at Gethsemane (Matt. 26: 37 ; Mark 14: 33 ; see also Mark 10: 30, 41 ; Mark 13: 3 ; Luke 8: 51 ; Luke 9: 54 ). He was beheaded by Herod (Acts 12: 2 ).

(2) Son of Alphaeus, also one of the Twelve (Matt. 10: 3 ; Mark 3: 18 ; Luke 6: 15 ; Acts 1: 13 ).

(3) Brother of the Lord (Gal. 1: 19 ) and of Joses, Simon, Jude, and some sisters (Matt. 13: 55 ; Mark 6: 3 ; Jude 1: 1 ); known as James the Just. He occupied an important position in the Church of Jerusalem (Acts 12: 17 ; Acts 15: 13 ; Acts 21: 18 ; Gal. 2: 9-12 ; 1 Cor. 15: 7 ), and was probably the writer of the Epistle of James.

(4) James, called “the Less,” son of Mary and brother of Joses (Matt. 27: 56 ; Mark 15: 40 ; Luke 24: 10 ). Nothing further is known of him, unless he is, as some think the same as number 2 (above).

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James, Epistle of
The writer is generally thought of as the Lord’s brother (Gal. 1: 19), the son of Mary, and is mentioned in Acts 12: 17; Acts 15: 13; Gal. 2: 9. The epistle, which is addressed to the 12 tribes scattered abroad, was probably written from Jerusalem, but the date is not known. It may be one of the earlier epistles of the N.T. In the epistle are found some clearly stated items about practical religion, including the important advice of James 1: 5-6 that if one lacks wisdom, he should ask of God for help. This instructive passage inspired Joseph Smith to inquire of the Lord in 1820 as to the true church, and as a consequence the Father and the Son appeared to him and the dispensation of the fulness of times was launched (JS-H 1: 9-20). Among other important teachings of James are those that have to do with faith and works (ch. 2); the need to control the unruly tongue (ch. 3); an exhortation to patience (ch. 5); calling the elders for a blessing when sick (James 5: 14-16); and the desirability of being an instrument of conversion in the life of even one other person (James 5: 19-20).

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Jamnia
Also Yavneh or Javneh. A place near Joppa where, about A.D. 90, a council of rabbis declared the O.T. canon to be completed, ending the process of adding more. It is probable that the measure was partly defensive, precipitated by the increasing number of books being written by Christians. At this council the traditional text of the O.T. was decided upon and became known as the Masoretic (Heb. for “traditional”) text.

See also Canon ; Masoretic Text .

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Jannes and Jambres
Egyptian magicians who opposed Moses, mentioned by Paul (2 Tim. 3: 8), but not referred to in the O.T.

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Japheth
Eldest son of Noah (Moses 8: 12; cf. Gen. 5: 32; Gen. 6: 10; Gen. 7: 13; Gen. 9: 18, 23); his blessing (Gen. 9: 27). His descendants were dispersed over the European coasts of the Mediterranean and the districts adjoining the Black and Caspian seas (Gen. 10: 1-5, 21; 1 Chr. 1: 4-5), forming what is now called the Indo-European family of nations.

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Jasher or Jashar
Upright.

(Josh. 10: 13; 2 Sam. 1: 18) An early collection of Jewish national songs and stories of deeds of valor, put together about the time of Solomon. Various other collections of the book of Jasher are available today and may be of some worth, but do not appear to be the one spoken of in the Bible.

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Jason
(1) Appointed high priest by Antiochus Epiphanes, about 175 B.C.; he tried to introduce Greek customs, and established a gymnasium in Jerusalem (2 Macc. 4: 7-26; 5: 5-9).

(2) The Thessalonian, a kinsman of Paul (Acts 17: 5-9 ; Rom. 16: 21 ).

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Jasper
A precious stone, one of those in the high priest’s breastplate (Ex. 28: 20; Ex. 39: 13); also in the walls of the “heavenly Jerusalem” (Rev. 21: 19; see also Rev. 4: 3). Jaspers were of various colors, most frequently green (cf. Rev. 21: 11).

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Javan
Son of Japheth; regarded as the founder of the Greek race (Gen. 10: 2, 4; 1 Chr. 1: 5, 7; Isa. 66: 19; Ezek. 27: 13; also Dan. 8: 21; Dan. 10: 20; Dan. 11: 2; Zech. 9: 13).

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Jebus
Ancient name of Jerusalem (Judg. 19: 10; 1 Chr. 11: 4-5); it was a hill fortress, which maintained its independence until stormed by David (2 Sam. 5: 6-9).

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Jehoiachin
Jehovah shall establish.

King of Judah (598 B.C.), also known as Jeconiah, Joachin, Coniah (2 Kgs. 24: 6-15; 2 Kgs. 25: 27; 2 Chr. 36: 8-9; Jer. 52: 31; Ezek. 1: 2).

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Jehoiada
Jehovah knows.

The high priest who procured the overthrow of Queen Athaliah, and the establishment of Joash as king; as a mark of honor he was buried with the kings of Judah (2 Kgs. 11: 4-17; 2 Kgs. 12: 2, 7, 9; 2 Chr. 23: 1-18; 2 Chr. 24: 2-25).

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Jehoiakim
The Lord raiseth up.

King of Judah (609-598 B.C.), originally called Eliakim (2 Kgs. 23: 34-36; 2 Kgs. 24: 1-6, 19; 1 Chr. 3: 15-16; 2 Chr. 36: 4-5, 8; Jer. 1: 3; Jer. 22: 18, 24; Jer. 26: 1, 21-23; Jer. 27: 1, 20; Jer. 28: 4; Jer. 35: 1; Jer. 36: 1, 9, 28-32). Jehoiakim was son of Joash, king of Judah, and brother of Zedekiah. He was not a faithful ruler; an interesting event is told of him burning the manuscript of one of the prophecies of Jeremiah (Jer. 36: 1-26), whereupon Jeremiah wrote the prophecy again. Jehoiakim was given a dishonorable burial of an ass (Jer. 22: 18 ff.). He was succeeded by his son Jehoiachin, who in turn was succeeded by Zedekiah.

See Chronological Tables .

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Jehoram or Joram
(1) King of Judah, son of Jehoshaphat, married the daughter of Ahab (1 Kgs. 22: 50; 2 Kgs. 8: 16-29; 2 Kgs. 11: 2; 2 Kgs. 12: 18; 1 Chr. 3: 11; 2 Chr. 21: 1-16; 2 Chr. 22: 1, 6, 11).

(2) King of Israel, son of Ahab (2 Kgs. 1: 17 ; 2 Kgs. 3: 1, 6 ; 2 Kgs. 8: 16, 25, 29 ; 2 Kgs. 9: 14-23, 29 ; 2 Chr. 22: 5-7 ).

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Jehoshabeath or Jehosheba
Half-sister of King Ahaziah, after whose death she concealed the infant Jehoash (son of King Ahaziah), from a murderous scheme by Athaliah, and so saved his life. She was the wife of Jehoiada the high priest (2 Kgs. 11: 2; 2 Chr. 22: 11).

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Jehoshaphat
(1) King of Judah, in close alliance with kings of Israel, but still a true worshipper of Jehovah and a religious reformer; for a history of his reign see 1 Kgs. 15: 24; 22; 2 Kgs. 1: 17; 2 Kgs. 3: 1-14; 2 Kgs. 8: 16; 2 Kgs. 12: 18; 1 Chr. 3: 10; 2 Chr. 17: 1-12; 2 Chr. 18; 2 Chr. 19: 1-8; 2 Chr. 20; 2 Chr. 21: 1, 2, 12; 2 Chr. 22: 9.

(2) David’s recorder, or keeper of the state chronicles (2 Sam. 8: 16 ).

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Jehoshaphat, Valley of
East of Jerusalem, between the city and the mount of Olives, referred to in Joel 3: 2, 12.

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Jehovah
The covenant or proper name of the God of Israel. It denotes the “Unchangeable One,” “the eternal I AM” (Ex. 6: 3; Ps. 83: 18; Isa. 12: 2; Isa. 26: 4). The original pronunciation of this name has possibly been lost, as the Jews, in reading, never mentioned it, but substituted one of the other names of God, usually Adonai. Probably it was pronounced Jahveh, or Yahveh. In the KJV, the Jewish custom has been followed, and the name is generally denoted by LORD or GOD, printed in small capitals.

Jehovah is the premortal Jesus Christ and came to earth being born of Mary (see Mosiah 13: 28 ; Mosiah 15: 1 ; 3 Ne. 15: 1-5 ; D&C 110: 1-10 ). Although Ex. 6: 3 states that the God of Israel was not known by the name Jehovah before Moses’ time, latter-day revelation tells us otherwise (Abr. 1: 16 ; Abr. 2: 8 ; cf. JST Ex. 6: 3); see also Gen. 22: 14 ).

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Jehovah-jireh
The Lord will provide, or will see.

The name given by Abraham to the place where he offered Isaac (Gen. 22: 14).

See Moriah .

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Jehovah-nissi
The Lord is my banner.

Name given by Moses to the altar erected after the victory at Rephidim (Ex. 17: 15).

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Jehovah-shalom
The Lord is peace.

Name given by Gideon to altar he erected at Ophrah (Judg. 6: 24).

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Jehovah-shammah
Heb., translated The Lord is there.

In English, the name of the New Jerusalem in Ezekiel’s vision (Ezek. 48: 35).

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Jephthah
Judge of Israel; for his history see Judg. 11 - 12. He is chiefly known for his rash vow, in consequence of which he offered his own daughter in sacrifice. He is commended in Heb. 11: 32, probably because of his delivery of Israel from Ammon.

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Jeremiah
Born of a priestly family in Anathoth, and prophesied from the 13th year of Josiah till after the downfall of Jerusalem, a period of over 40 years, 626-586 B.C. After Josiah’s death he tried to stem, almost alone, the tide of idolatry and immorality, of self-deception founded on superficial reforms (Jer. 3: 4-5; Jer. 7: 8-10), and of fanatical confidence in the Lord’s protection, in which all classes were carried away. He had to face continuous opposition and insult from the priests (Jer. 20: 2), the mob (Jer. 26: 8-9), his townsmen at Anathoth (Jer. 11: 19), the frivolous and cruel (Jer. 22: 13; Jer. 36: 23; Jer. 26: 20), the king (Jer. 36: 19), and the army (Jer. 38: 4). After the fall of Jerusalem the Jews who escaped into Egypt took Jeremiah with them as a kind of fetish (Jer. 43: 6), and at last, according to tradition, stoned him to death. The circumstances under which his prophecies were written down are described in ch. 36. An arrangement of the chapters in chronological order is indicated below.

The prophet dwells much on the INWARDNESS of the Lord’s relation to the mind of his servants. External service is useless where there is no devotion of heart and life; superficial reforms were of no avail - a complete regeneration in the national life was required. He develops the idea of individual fellowship with the Lord (Jer. 5: 1, 7, 26-28 ; Jer. 9: 1-6 ; Jer. 18 ); though the Jewish state falls, the Lord remains, and religion remains in the life of the individual.

The main divisions of the books are as follows

1. Prophecies of reign of Josiah (626-608), chs. 1 - 6.

2. Prophecies under Jehoiakim (608-597), chs. 7 - 20.

3. Prophecies under Zedekiah (597-586), chs. 21 - 38, divisible into several groups. (a) Chs. 21 - 23, on pastors or rulers of the people, with promise of the king Messiah (Jer. 23: 1-6 ); ch. 24, on exiles carried away with Jehoiachin. (b) Chs. 26 - 29, on the false prophets, containing the prophet’s letter to the exiles in Babylon, warning against the prophets there. (c) Chs. 30 - 33, prophecies of the latter-day restoration of Israel and the gospel covenant, containing story of the prophet’s buying a field, showing the firmness of his faith in the people’s restitution. (d) Chs. 34 - 38, narratives of the treatment of the prophet and other events during the last times of the siege.

4. Chs. 39 - 44, the prophet’s history and other events after the fall of the city.

5. Chs. 46 - 51, prophecies against foreign nations. Chs. 50 - 51 in their present form are later than Jeremiah. Ch. 52 forms a historical conclusion.

Notable passages from Jeremiah include the following: Jer. 1: 4-5 , an acknowledgement of man’s premortal existence, and Jeremiah’s foreordination; Jer. 3: 12-19 , prophecy of the return of Israel from the scattered condition, gathering one of a city and two of a family to Zion, a pleasant land where Israel and Judah can dwell in safety and peace; Jer. 16: 14-21 , a prophecy of the Lord gathering Israel from the north countries by sending many fishers and hunters to find them. This event of the latter days will supersede in proportion even the bringing of Israel out of Egypt by Moses.

Some of Jeremiah’s prophecies were contained in the brass plates of Laban secured by Nephi (1 Ne. 5: 10-13 ). Jeremiah is also mentioned two other times in the Book of Mormon (1 Ne. 7: 14 ; Hel. 8: 20 ).

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Jeremias or Jeremy
Matt. 16: 14 ; Matt. 27: 9 ; = Jeremiah. There was another Jeremy who lived near the time of Abraham, and who held the Melchizedek Priesthood. Nothing more is known of him today. D&C 84: 9-10 .

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Jericho
A walled city in the valley of the Jordan, 800 feet below the mediterranean, near the place where the Israelites crossed the river on their first entry into the promised land Josh. 2: 1-3; Josh. 3: 16; Josh. 6). Joshua placed a curse upon it (Josh. 6: 26), which was afterwards fulfilled (1 Kgs. 16: 34). It was within the territory assigned to Benjamin (Josh. 18: 12, 21), and was visited by our Lord on his last journey to Jerusalem (Mark 10: 46; Luke 18: 35; Luke 19: 1).

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Jeroboam
(1) Son of Nebat (1 Kgs. 11: 26 - 14: 20); the first king of divided kingdom of Israel; a member of tribe of Ephraim, which led the revolt against the house of Judah and family of David. This revolt seems to have had the approval of the prophet Ahijah (1 Kgs. 11: 29-40), but one of Jeroboam’s first steps after the separation was to set up image worship in Dan and Bethel, the two calves being supposed to be images of Jehovah. This sin made his name proverbial (1 Kgs. 15: 34), and called down on him the rebuke of the prophet Ahijah (1 Kgs. 14: 6-16). He also made priests of men who were not of the family of Aaron (1 Kgs. 12: 31; 2 Chr. 13: 9); he instituted a new feast of his own, and also began the worship of wooden images or Asherah (1 Kgs. 14: 15).

(2) Jeroboam II, of the dynasty of Jehu, the ablest of the kings of Israel, and the most successful in war (2 Kgs. 13: 13 ; 2 Kgs. 14: 16, 23, 27-29 ; 2 Kgs. 15: 1, 8 ). Amos and Hosea prophesied during his reign, and denounced the idolatry, licentiousness, and oppression that prevailed throughout the kingdom.

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Jerubbaal
He that striveth with Baal.

The name given to Gideon after his destruction of the altar of Baal (Judg. 6: 32; Judg. 7: 1; Judg. 9; 1 Sam. 12: 11).

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Jerubbesheth
Also the name of Gideon (2 Sam. 11: 21), formed from the preceding, just as Ishbosheth from Eshbaal, bosheth (= shame) being substituted for baal through unwillingness to pronounce the name of the heathen god.

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Jerusalem
Formerly Salem (Gen. 14: 18; Ps. 76: 2), a Jebusite city until it was captured by David (2 Sam. 5: 6 ff.); for its earlier history see Josh. 10: 1 ff.; Josh. 15: 8; Josh. 18: 16, 28; Judg. 1: 7-8; Judg. 19: 10; 1 Sam. 17: 54. It lay on the frontier line between Judah and Benjamin, and was chosen by David to be his capital. Until then it had been merely a mountain fortress, about 2600 feet above sea level, surrounded by deep valleys on all sides except the north. On the east was the Valley of the Kidron, dividing the Temple Mountain from the Mount of Olives; on the west and south was the Valley of Hinnom. The plateau on which the city stands was originally divided by another valley, called by Josephus the Tyropaean Valley, now in great part filled up with debris. (See map of Jerusalem in the Map Section.)

All authorities agree in placing the temple on the eastern hill, but there has been much dispute as to the position of Zion. (See Zion .) David fortified the city, the chief feature in the fortifications being a tower called the Millo. It may have protected the city on the north, the only side on which it had not the defense of precipitous ravines. During David’s reign the city was little more than a fortress, the king occupying a wooden palace, and the ark still dwelling “in curtains.” During the reign of Solomon much was done toward beautifying the city, the chief buildings erected being the temple (see Temple of Solomon ) and the king’s palace, to which was given the name of “the house of the forest of Lebanon.”

After the division of the kingdoms Jerusalem remained the capital of Judah. It was frequently attacked by invading armies (1 Kgs. 14: 25 ; 2 Kgs. 14: 13 ; 2 Kgs. 16: 4 ; 2 Kgs. 18 ; 2 Kgs. 19 ; 2 Kgs. 24: 10 ; 2 Kgs. 25 ). Under Hezekiah it was made the one center of religious worship, and the “high places” were abolished. After the return it was gradually rebuilt (Ezra 1 ; Ezra 3 ; Ezra 5 ; Neh. 3 ; Neh. 4 ; see also Temple of Zerubbabel ), but was captured and partly destroyed by Ptolemy I in 320 B.C., and by Antiochus Epiphanes in 168 B.C. The city grew under the Maccabees, and during the reign of John Hyrcanus the fortress, known in later days as the Castle Antonia, was rebuilt on the temple area. It was again captured in 65 B.C. by Pompey, who forced an entrance on the Sabbath. Herod rebuilt the walls and the temple, beautifying the city at great expense, but in A.D. 70 it was entirely destroyed by the Romans under Titus. During these later years of its history the Holy City was regarded with intense affection by all Jews, and the words of one of the Psalms of the captivity, “If I forget thee, O Jerusalem, let my right hand forget her cunning,” express a feeling that has outlasted twenty-five centuries of trial and eighteen continuous centuries of alienation. Cf. Ps. 122 .

See also Jebus ; Salem .

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Jeshua
The Lord saveth.

A late form of the name Jehoshua, or Joshua.

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Jesse
Father of David, and therefore ancestor of all the kings of Judah and also of Christ (Ruth 4: 17, 22; 1 Chr. 2: 5-12; Matt. 1: 5-6). He is repeatedly mentioned in connection with the early history of David (1 Sam. 16: 17; see also Isa. 11: 1, 10). We are not told the name of Jesse’s wife.

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Jesus (1)
The Greek form of the name Joshua or Jeshua, God is help or Savior. Joshua son of Nun is so spoken of in Acts 7: 45 and Heb. 4: 8. It is also the name of a Roman Christian mentioned by Paul (Col. 4: 11).

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Jesus (2)
The name given by Joseph to the Savior of the world at his circumcision (Matt. 1: 25; Luke 2: 21), in accordance with the direction of the angel Gabriel (Luke 1: 31; cf. Matt. 1: 21). The name was not an uncommon one among the Jews; see above. An outline of the chief events of his earthly life will be found in the Harmony printed under Gospels. A list of references bearing on the doctrine of his person is given under the heading Christ.

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Jethro
Also called Jether and Reuel, a prince and priest of Midian who gave Moses a home after his flight from Egypt, and afterwards became his father-in-law (Ex. 3: 1; Ex. 4: 18; Ex. 18: 1-12). It was from Jethro that Moses received the Melchizedek Priesthood (D&C 84: 6-7). He also gave Moses some practical advice about administrative delegation of responsibility (Ex. 18: 13-27).

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Jew
The name indicated first of all a man of the kingdom of Judah, as distinguished from persons belonging to the northern kingdom of Israel. Its first chronological occurrence in the Bible is in 2 Kgs. 16: 6, about 740 B.C. It has become customary to use the word Jew to refer to all the descendants of Jacob, but this is a mistake. It would be limited to those of the kingdom of Judah or, more especially today, those of the tribe of Judah and his associates. Thus all Jews are Israelites, but not all Israelites are Jews, because there are descendants of the other tribes of Israel also upon the earth. Cf. 2 Ne. 33: 8.

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Jezebel
A Phoenician princess, daughter of Ethbaal, king of Zidonians, and wife of Ahab, king of Israel (1 Kgs. 16: 31). This marriage, more than any other single event, caused the downfall of the northern kingdom, as Jezebel introduced into Israel the worst forms of Phoenician worship in place of the worship of Jehovah (1 Kgs. 18: 4, 13, 19; 1 Kgs. 19: 1-2; see also 1 Kgs. 21: 5-25; 2 Kgs. 9). In Rev. 2: 20 the name is applied figuratively to a woman (or sect) causing great harm to the Church in Thyatira.

See also Athaliah .

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Jezreel
(1) = Plain of Esdraelon (Josh. 17: 16; Judg. 6: 33; 2 Sam. 2: 9; 2 Sam. 4: 4; Hosea 1: 5, 11; Hosea 2: 22).

(2) A city on a hill rising out of the plain, belonging to tribe of Issachar (Josh. 19: 18 ). Ahab made it his capital (1 Kgs. 18: 45-46 ; 1 Kgs. 21: 1, 23 ; 2 Kgs. 8: 29 ); after the fall of his house it ceased to be a place of much importance.

(3) Symbolical name of the eldest son of the prophet Hosea (Hosea 1: 4-5 ).

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Joab
(1) Eldest son of Zeruiah, David’s sister, and captain of David’s army. He was closely associated with all the chief events of David’s reign, and was most faithful to his master. After David’s death he was in favor of Adonijah’s succession (1 Kgs. 2: 28), and for that reason was put to death by Solomon (1 Kgs. 2: 29-34).

(2) Two others (1 Chr. 4: 14 ; Ezra 2: 6 ).

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Joanna
(1) Son of Rhesa, and ancestor of Christ (Luke 3: 27).

(2) Wife of Chusa, steward to Herod Antipas, tetrarch of Galilee; one of the women who followed Jesus (Luke 8: 2-3 ; Luke 24: 10 ).

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Joash
(1) Gideon’s father (Judg. 6: 11, 29-31; Judg. 7: 14; Judg. 8: 13, 29, 32).

(2) A son of Ahab (1 Kgs. 22: 26 ; 2 Chr. 18: 25 ; 2 Chr. 25: 23 ).

(3) King of Judah, and son of Ahaziah; placed on the throne by the high priest Jehoiada (2 Kgs. 11 ; 2 Kgs. 12 ; 2 Kgs. 14 ).

(4) King of Israel, son of Jehoahaz (2 Kgs. 13 ; 2 Kgs. 14: 1-16 ; 2 Chr. 25 ); one of the best of the kings of Israel; Elisha, Hosea, and Amos prophesied during his reign.

(5) Four others (1 Chr. 4: 22 ; 1 Chr. 7: 8 ; 1 Chr. 12: 3 ; 1 Chr. 27: 28 ).

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Job, Book of
Narrates the afflictions that befell a righteous man, and discusses the moral problem such sufferings present. Job’s “three friends” discuss with him the meaning of his sufferings; they give their interpretation, that they are a sign of God’s anger and a punishment for sin; but this Job will not admit. Their suggestions wring from him “words without knowledge” (Job 38: 2), which he afterwards retracts (Job 42: 3); yet Job is declared by God to have spoken the thing that is right concerning the Divine government (Job 42: 7), in saying that there is a mystery in the incidence of suffering that only a fresh revelation can solve. Chs. 32 - 37 contain the speeches of Elihu, who is shocked at what he regards as impiety on the part of Job, and condemns him, though on different grounds from the “three friends.” His main thesis is that God will “not pervert judgment.” Job makes no reply to him. His own craving for light is satisfied by the vision of God, at length vouchsafed in answer to his appeals. “I have heard of thee by the hearing of the ear: but now mine eye seeth thee.” (Job 42: 5).

The book of Job does not entirely answer the question as to why Job (or any human) might suffer pain and the loss of his goods. It does make it clear that affliction is not necessarily evidence that one has sinned. The book suggests that affliction, if not for punishment, may be for experience, discipline, and instruction (cf. D&C 122: 1-9 ).

Job’s assurance of the bodily resurrection and his testimony of the Redeemer (Job 19: 25-27 ; cf. 2 Ne. 9: 4 ) are one of the high points of the book, equalled only by the revelation of the Lord to him in chs. 38 - 41. The human mind is such that it is essential for Job to have a correct knowledge of God and know that his own course of life was acceptable to God, or he would not have been able to endure the trials that came upon him. His unfailing faith is characterized by such exclamations as, “Though he slay me, yet will I trust in him” (Job 13: 15 ). Job is mentioned also in Ezek. 14: 14 ; James 5: 11 ; D&C 121: 10 .

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Jochebed
Wife of Amram and mother of Moses and Aaron (Ex. 6: 20; Num. 26: 59). See also Ex. 2.

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Joel
A prophet of Judah. The date of his prophecy is uncertain; it may have been spoken as early as the reign of Joash, before 850 B.C., or even so late as after the Return. The occasion of the prophecy was a sever visitation of drought and locusts. He assures the people that on repentance they will again receive the blessings of God. His prophecy of the outpouring of the Spirit (Joel 2: 28-32) was quoted by Peter on the day of Pentecost (Acts 2: 17), and by the angel Moroni to Joseph Smith (JS-H 1: 41). There are also traces of Joel in Revelation.

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John
One of the Twelve; son of Zebedee and brother of James. In his early life he was a fisherman in fairly comfortable circumstance (Mark 1: 20). We may assume he is the unnamed disciple of the Baptist mentioned in John 1: 40. Later on he received a call to be a disciple of Jesus Christ (Matt. 4: 21-22; Luke 5: 1-11). He was one of the inner circle of three who were with the Lord at the raising of Jairus’s daughter, at the Transfiguration, and in Gethsemane. In his own Gospel he refers to himself as “the disciple whom Jesus loved” (John 13: 23; John 19: 26; John 20: 2; John 21: 7, 20), and that “other disciple” (John 20: 2-8). From Jesus he received the name Boanerges, “a son of thunder” (Luke 9: 54). Other incidents that reveal his character are recorded in Mark 9: 38; Mark 10: 35-40. There are frequent references to him in the accounts of the crucifixion and resurrection (Luke 22: 8; John 18: 15; John 19: 26-27; John 20: 2; John 21: 2). In the Acts he appears but seldom (Acts 3: 1, 11; Acts 4: 13; Acts 8: 14). Paul refers to his meeting with him in Jerusalem (Gal. 2: 9). In Rev. 1: 9 John tells of his banishment to Patmos.

John is mentioned frequently in latter-day revelation, as in 1 Ne. 14: 18-27 ; 3 Ne. 28: 6 ; Ether 4: 16 ; D&C 7 ; D&C 27: 12 ; D&C 61: 14 ; D&C 77: 1-15 ; D&C 88: 141 . These passages serve to confirm and to clarify the biblical record of John and also give us a hint as to his greatness and the importance of the work the Lord has given him to do on the earth, not only in the time of the N.T., but also in the last days. We especially have a clarification of John 21: 20-23 , ascertaining that John did not die, but has been allowed to remain on the earth as a ministering servant until the time of the Lord’s second coming (3 Ne. 28: 6 ; D&C 7 ).

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John Mark
See Mark .

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John the Baptist
Son of Zacharias and Elisabeth, being of priestly descent through both parents. This lineage was essential, since John was the embodiment of the law of Moses, designed to prepare the way for the Messiah and make ready a people to receive him. He was the outstanding bearer of the Aaronic Priesthood in all history, and was entrusted with its most noble mission.

His forthcoming birth and the nature of his ministry were announced to John’s father by the angel Gabriel (Luke 1: 5-25 ). He was a child of promise, with prophecies of his mission having been given by Isaiah (Isa. 40: 3 ) and Malachi (Mal. 3: 1 ; cf. 1 Ne. 10: 7-10 ; 2 Ne. 31: 4-8 ). He grew up in the desert until the time arrived for his ministry to prepare the way for the Savior.

The sign of the dove, as an emblem for the Holy Ghost, was a pre-appointed signal by which John knew he was to recognize that he had baptized the Son of God (see John 1: 29-34 ). At the time of the baptism of Jesus, John saw the sign and heard the voice of the Father bearing record that Jesus was the Beloved Son, in whom the Father was well pleased (Matt. 3: 13-17 ). He had preached and baptized for several months before he baptized the Savior, and continued to do so afterwards for several months (John 3: 23-24 ).

At least two of those who were later to become members of the Twelve, John and Andrew, were disciples of John before they met Jesus (John 1: 35-42 ). It is probable that others of the Twelve were also tutored by him (Acts 1: 21-22 ). He watched, without feelings of jealousy, the waning of his own influence and the growth of the influence of Jesus (cf. John 3: 25-26 ). He was shut up in prison by order of Herod, for criticizing Herod’s unlawful marriage of Herodias (Mark 6: 16-29 ).

While in prison, John sent two of his disciples to inquire of Jesus to reassure their faith. Many have thought this event reflected a lack of confidence in John’s own mind. However, Jesus took the occasion to bear testimony of the great work John had done, emphasizing that he was unwavering and true (see Luke 7: 24-28 ). Jesus also pointed out that John had fulfilled the prophecy of Mal. 3: 1 . Jesus praised John as a prophet, saying there is none who was greater (Luke 5: 33-35 ). This greatness consisted of his unique privileges and the quality of his work. He alone was entrusted with the mission of preparing the way and baptizing the Savior of the world. He “did no miracle” (John 10: 41 ), but magnificently fulfilled his assignment in bearing testimony of Jesus Christ. Jesus characterized John as “a burning and a shining light” (John 5: 35 ). After nearly a year in prison, John was beheaded at the instigation of Herodias (Matt. 14: 3 ff.; Mark 6: 17 ).

A vigorous preacher, John taught many principles and doctrines of the gospel, and filled his mission in every particular. Latter-day revelation confirms the biblical account and also makes known additional events in the ministry of John. We learn that he was “ordained by an angel,” when he was 8 days of age, to overthrow the kingdom of the Jews and to prepare a people for the Lord. We learn also that he was baptized while yet in his childhood (D&C 84: 27-28 ). On May 15, 1829, this same John came to Joseph Smith and Oliver Cowdery on the banks of the Susquehanna River near Harmony, Pennsylvania, and ordained these men to the Priesthood of Aaron (D&C 13 ; D&C 27: 7-8 ; JS-H 1: 68-72 ). Thus his ministry has operated in three dispensations: he was the last of the prophets under the law of Moses, he was the first of the New Testament prophets, and he brought the Aaronic Priesthood to the dispensation of the fulness of times.

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John, Epistles of
In none of these three epistles does the writer mention himself by name; but tradition assigns them to John, while the similarity of the language of these epistles and that of the fourth Gospel is strongly marked.

The first epistle emphasizes that Jesus has come in the flesh, and shows its bearing on the life of men. It was probably written after the Gospel, for it assumes in the reader a knowledge of the facts that the Gospel records. It also contains warnings against the dangers that beset a true faith in the literal incarnation of Jesus even before the end of the first century, both from teachers who claimed in authority independent of our Lord’s in the revelation of truth and from teachers who refused to acknowledge a real manifestation of the Godhead in human flesh.

The second epistle is closely connected with the first in the character of the false teaching it condemns (cf. verse 7 with 1 Jn. 4: 2 ). The “elect lady” addressed in it is nameless. The writer of the letter styles himself the “Elder.”

In the third epistle the Elder refers to Gaius, Diotrephes, and Demetrius, all of whom are otherwise unknown to history.

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John, Gospel of
Written by John the Apostle. In John 20: 31 he tells us his object in writing is to testify (1) that Jesus is the Christ, i.e., the Messiah, and (2) that Jesus is the Son of God. The scenes from Jesus’ life that he describes are carefully selected and arranged with this object in view. The record begins with a statement of Christ’s status in the premortal existence: he was with God, he was God, and he was the creator of all things. Finally he was born in the flesh as the Only Begotten Son of the Father. John traces the course of Jesus’ ministry, greatly emphasizing his divinity and his resurrection from the dead and citing miracles and sermons to develop his points. He clearly affirms that Jesus is the Son of God, attested to by miracles, by witnesses, by the prophets, and by Christ’s own voice. John teaches by contrast, using such terms as light and darkness, truth and error, good and evil, God and the devil. Perhaps in no other record is the holiness of Jesus and the perfidy of the Jewish rulers so plainly declared.

This Gospel is supplementary to the other three. It deals mainly with the Judaean ministry, whereas the Synoptists write chiefly of the ministry in Galilee. Several items from this Gospel have been clarified by latter-day revelation, such as D&C 7 and D&C 88: 141 .

See also Gospels ; John .

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John, Revelation of
See Revelation of John .

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Jona or Jonas
Father of Peter (John 1: 42; John 21: 15-17).

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Jonah
Of Gath-hepher in Zebulun. He lived under Jeroboam II, whose success in restoring the ancient boundaries of Israel he predicted (2 Kgs. 14: 25). The present book of Jonah does not claim to be from the hand of the prophet; it describes an episode in his life, and is due to some later writer. The key to the book is to be found in Jonah 3: 10 - 4: 11, in the reasons the prophet gives for his flight and unwillingness to preach at Nineveh. The writer is opposing a narrowmindedness that would confine the love of God to a single nation. He shows that Jehovah reigns everywhere, over sea and land; even in the heathen world and minds of men are conscious of sin and prepared to admit the Godhead of Jehovah. The book is a beautiful poem, whether it paints the humanity of the heathen sailors; the mourning of the prophet over the decay of the grass of the field; or the Divine tenderness in ministering to the prophet with his imperfect conceptions or in pitying the little children of Nineveh. The story of Jonah was referred to by our Lord on two occasions when he was asked for a sign from heaven. In each case he gave “the sign of the prophet Jonah,” the event in that prophet’s life being a foreshadowing of Jesus’ own death and resurrection (Matt. 12: 39-41; Matt. 16: 4; Luke 11: 29-30).

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Jonathan
(1) Son of Gershom, a Levite who hired himself as a house-priest to Micah the Ephraimite (Judg. 17: 7-13). Through him idolatrous worship was established in Dan (Judg. 18).

(2) Son of Saul, and friend of David; frequently mentioned in 1 Sam. 13 - 23. His friendship for David, whom he might naturally have regarded as a rival, is one of the most romantic incidents in O.T. history. He was killed, along with Saul, on Mount Gilboa. David’s lamentation over them is among the most beautiful of Bible poems (2 Sam. 1 ). Jonathan’s body was rescued from Beth-shan by the men of Jabesh-gilead. He left one son, Merib-baal, afterwards called Mephibosheth.

(3) David’s nephew (2 Sam. 21: 21 ; 1 Chr. 20: 7 ; 1 Chr. 27: 32 ).

(4) Son of Abiathar (2 Sam. 15: 27, 36 ; 2 Sam. 17: 17, 20 .

(5) Five others (2 Sam. 23: 32 ; 1 Chr. 11: 34 ; 1 Chr. 27: 25 ; Ezra 10: 15 ; Jer. 37: 15, 20 ).

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Joppa
(modern Jaffa).

A town on the southwest coast of Palestine, the nearest port to Jerusalem (called Japho in Josh. 19: 46). It became a place of importance as a harbor in Solomon’s reign (2 Chr. 2: 16; see also Ezra 3: 7; Jonah 1: 3; 1 Macc. 14: 5; Acts 9: 36-43; Acts 10: 5 ff.; Acts 11: 5). In N.T. times it was the only town on the coast that was more Jewish than gentile.

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Jordan River
The most important river of Palestine, formed by the union of several springs rising in Mount Hermon. It passes through Lake Huleh (the waters of Merom), then descends as a deep impetuous stream to the Sea of Galilee, 682 feet below the level of the Mediterranean. Passing out at the southern end of the lake, the river makes its way through a deep and intensely hot valley, 66 miles in length, called the Arabah, and finally enters the Dead or Salt Sea, 1292 feet below sea level. The total length of the river is nearly 100 miles. The breadth varies from 90 to 100 feet, and the depth from 3 to 12 feet.

The two most important events connected with this river are (1) the passage of the children of Israel (Josh. 3; 4); and (2) the baptism of our Lord (Matt. 3 ). It is not possible to fix the exact spot at which either of these events occurred. The Israelites may have crossed at the ford opposite Jericho, or more probably at a spot 16 miles further north. For the site of the baptism see Bethabara .

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Joseph Smith Translation (JST)
A revision or translation of the King James Version of the Bible begun by the Prophet Joseph Smith in June 1830. He was divinely commissioned to make the translation and regarded it as “a branch of his calling” as a prophet. Although the major portion of the work was completed by July 1833, he continued to make modifications while preparing a manuscript for the press until his death in 1844, and it is possible that some additional modifications would have been made had he lived to publish the entire work. Some parts of the translation were published during his lifetime.

The translation process was a learning experience for the Prophet, and several sections of the Doctrine and Covenants (and also other revelations that are not published in the Doctrine and Covenants) were received in direct consequence of the work (i.e., D&C 76 ; D&C 77 ; D&C 91 ). Also, specific instruction pertaining to the translation is given in D&C 37: 1 ; D&C 45: 60-61 ; D&C 76: 15-18 ; D&C 90: 13 ; D&C 94: 10 ; D&C 104: 58 ; D&C 124: 89 . The book of Moses and the 24th chapter of Matthew (JS-M ), contained in the Pearl of Great Price, are actual excerpts from the JST. Many excerpts from the JST are also given as footnotes in the edition of the KJV that accompanies this dictionary. The JST to some extent assists in restoring the plain and precious things that have been lost from the Bible (see 1 Ne. 13 and 14 ).

Although not the official Bible of The Church of Jesus Christ of Latter-day Saints, the JST offers many interesting insights and is an invaluable aid to biblical interpretation and understanding. It is a most fruitful source of useful information for the student of the scriptures. It is likewise a witness for the divine calling and ministry of the Prophet Joseph Smith.

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Joseph (1)
Son of Rachel, Jacob’s second wife (Gen. 30: 22-24; Gen. 37: 3). An extensive account of his life is given in Gen. 37 - 50. The story is especially instructive in showing the discipline of misfortune and also that the Lord rewards his obedient children according to their faithfulness. The story of Joseph is also an illustration of the way in which God works in history, preserving his people. Joseph’s valor in resisting the allurements of Potiphar’s wife is an unequaled example of faith, chastity, and personal purity. His protection was his faith, as illustrated by his words: “How then can I do this great wickedness, and sin against God” (Gen. 39: 9). In the N.T. Joseph is mentioned only once (Heb. 11: 21-22), as an example of faith.

Joseph obtained the birthright in Israel because he was worthy and because it was his natural right. When Reuben, the actual firstborn, lost the privilege by transgression (1 Chr. 5: 1-2 ), Joseph, as the firstborn son of Jacob’s second wife, was next in line for the blessing. Joseph was a visionary man, a dreamer and interpreter of dreams, “a man in whom the Spirit of God is” (Gen. 41: 38 ).

Special blessings and prophecies on the head of Joseph and his posterity are found in Gen. 48: 1-22 ; Gen. 49: 1, 22-26 ; and Deut. 33: 13-17 . When Joseph died in Egypt at age 110, he was embalmed; but, in keeping with his own previous request, he was kept from burial until Moses and the children of Israel took his bones to Canaan, to be buried near his father and other ancestors (Gen. 50: 22-26 ; Ex. 13: 19 ; Josh. 24: 32 ).

Latter-day revelation confirms many of the biblical details about Joseph and adds other important facts (see 2 Ne. 3: 4-22 ; 2 Ne. 4: 2 ; Alma 10: 3 ; Alma 46: 23-27 ; JST Gen. 50). It is through latter-day revelation that the larger mission of the family of Joseph in the last days is illustrated.

The tribes of Ephraim and Manasseh, Joseph’s children, were among the ten tribes of the Northern Kingdom of Israel, and thus among the “lost tribes.” Also, one portion of Joseph’s descendants came to America about 600 B.C. and established two great peoples. The record of their doings is called the Book of Mormon. It has also been primarily Joseph’s descendants whom the Lord has called upon first in these last days to carry the gospel to the nations of the earth, in compliance with the covenant God made with Abraham.

See also Abraham, Covenant of ; Ephraim ; Patriarch .

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Joseph (2)
Son of Heli and husband of the virgin Mary. His descent could be traced from David by a double line (Matt. 1: 1-16; Luke 3: 23-38). He lived at Nazareth, and espoused Mary, the daughter of his uncle Jacob. It was shortly before the marriage that Mary received the visit from the angel Gabriel. The birth of the child, Jesus, was miraculous, his mother being his only earthly parent; but Joseph was naturally regarded in Nazareth as his father, and the holy child treated him as such (Luke 2: 48, 51). It is probable that Joseph died before the crucifixion (and probably before our Lord’s baptism), as otherwise Mary would hardly have been committed by our Lord to the keeping of John (John 19: 26-27).

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Joseph (3)
Of Arimathaea (i.e. of Ramah, 1 Sam. 1: 1); a “counsellor,” i.e., member of the Sanhedrin, a rich and faithful Israelite who took no part in the condemnation of our Lord, and after the crucifixion buried his body (Matt. 27: 57, 59; Mark 15: 43-45: Luke 23: 50; John 19: 38).

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Joseph (4)
“Called Barsabbas,” one of the two men chosen as fit to take the place of Judas in the apostolic company, and therefore a disciple of Jesus from his baptism till the ascension (Acts 1: 21-26).

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Joseph, Stick of
See Ephraim, Stick of .

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Joses
A brother of our Lord (Matt. 13: 55; Matt. 27: 56; Mark 6: 3; Mark 15: 40, 47).

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Joshua
God is help.

The name also occurs in the O.T. under the various forms Jehoshua, Hoshea, Jeshua, and Jesus; son of Nun, and successor of Moses; born in Egypt before the Exodus (Num. 14: 26-31); fought with Amalek (Ex. 17: 13-14); was Moses’ minister (Ex. 24: 13; Ex. 32: 17; Ex. 33: 11); one of the 12 spies (Num. 13: 8); appointed Moses’ successor (Num. 27: 18 f.; Num. 34: 17; cf. Deut. 1: 38; Deut. 3: 28; Deut. 31: 3, 23; Deut. 34: 9). The book of Joshua (see below) contains the history of his conquest of Palestine. He died at the age of 110, and was buried in his own city, Timnath-Serah. He is the highest type of the devout warrior.

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Joshua, Book of
So called not because he is the author, but because he is the principal figure in it. It describes (1) the conquest of Canaan (chs. 1 - 12); (2) the allotment of the land among the tribes and Joshua’s final exhortations (chs. 13 - 24).

(1) The story of the conquest falls into two sections of nearly equal length, but very dissimilar in the fulness and minuteness of the particulars they give;

(a) chs. 1 - 6, description of the way in which the Jordan was crossed, the headquarters of Israel fixed at Gilgal, Jericho taken, and command of the passes to the higher plateau of western Canaan secured;

(b) a condensed account of the victories of Israel over the inhabitants of this higher plateau, consisting of three parts, relating to the central, southern, and northern portions respectively. This narrative concludes with a general statement of the results of the conquest and a list of conquered cities.

(2) This section falls under three heads

(a) ch. 13, the assignment of the eastern territory to Reuben, Gad, and half Manasseh;

(b) western territory to Judah (chs. 14 - 15), to children of Joseph (chs. 16 - 17), and to seven remaining tribes (chs. 18 - 19);

(c) chs. 20 - 21, the arrangements about the cities of refuge and the provision for the Levites. The book concludes (chs. 22 - 24) with an account of the setting up of the altar by the trans-Jordanic tribes and Joshua’s farewell address.

The book was regarded by the Jews as the first of the “former prophets,” but it is more properly a continuation of the first Five Books.

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Josiah
(1) King of Judah, 641-610 B.C. (see 2 Kgs. 22 - 24; 2 Chr. 34 - 35). While still young, he made, under the guidance of Hilkiah, a thorough religious reformation, which extended to the northern tribes. He restored the temple, destroyed idolatrous images and the high places, put down the idolatrous priests, and celebrated a great Passover (2 Kgs. 23: 21-23). During this reformation a book of the law was found by Hilkiah (2 Kgs. 22: 8 f.; 2 Chr. 34: 15 f.). It made at once a great impression, and led to the centralizing of all sacrificial worship at Jerusalem and the abolition of local idolatrous sanctuaries in the war between Assyria and Egypt, and, though Pharaoh-Neco disclaimed enmity, Josiah met him in battle at Megiddo and was defeated and slain (2 Chr. 35: 20-25; see also 2 Kgs. 23: 29-30; Jer. 22: 10-12, 18; Zech. 12: 11).

(2) Son of Zephaniah (Zech. 6: 10 ).

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Jotham
(1) Gideon’s youngest son, who related the parable of the trees choosing a king (Judg. 9: 5 ff.).

(2) King of Judah, 758-742 B.C. (2 Kgs. 15: 5, 32-38 ; 2 Chr. 27 ; Isa. 1: 1 ; Isa. 7: 1 ; Hosea 1: 1 ; Micah 1: 1 ).

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Jubilee, Year of
A name given to every fiftieth year. It got its name from the fact that the beginning of the year was announced by the blowing of a trumpet on the Day of Atonement. In it land that had changed hands, except in non-Levitical walled cities, reverted to the family to which it had belonged at the original settlement, and all bondmen of Israelitish birth were set free (Lev. 25: 8-16, 23-55; Lev. 27: 16-25). We have no record in the O.T. of the observance of any year of jubilee, but the prophets allude to it in various passages.

See Sabbatical Year .

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Juda
(1) Son of Joanna or Joanan (Luke 3: 27).

(2) Mentioned in our Lord’s genealogy (Luke 3: 30 ).

(3) = Patriarch Judah (Matt. 2: 6 and elsewhere in N.T.).

(4) One of the Lord’s “brethren” (Mark 6: 3 ).

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Judaea
The name given after the return from exile to the southern part of Ephraim. Its chief divisions were the (1) Shephelah, or “lowland,” to the west, on the Philistine frontier; (2) the “hill country,” some 35 miles long, and from 14 to 17 miles in breadth, consisting of stony moorland, capable of little cultivation, but broken up by valleys in which the land is fairly fruitful; (3) the Jordan valley and the Dead Sea in the east, and (4) the Negeb, or Dry Land in the south. During the time of the Persian supremacy Judaea was part of the 5th satrapy of the Empire and was generally administered by a Jewish governor. In N.T. times, after the death of Herod the Great, Judaea fell to Archelaus. On his deposition it was added to the Roman province of Syria, and was administered by a procurator who generally lived at Caesarea.

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Judah
Fourth son of Jacob and Leah (Gen. 29: 35; Gen. 37: 26-27; Gen. 43: 3, 8; Gen. 44: 16; Gen. 49: 8 ff.; Deut. 33: 7). From these passages we see that he was a natural leader among the sons of Jacob, and the tribe descended from him took the lead after the settlement in Canaan, its chief rival being Ephraim.

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Judah, Kingdom of
In the reign of Rehoboam the dominions of Solomon were broken up into two separate kingdoms, mainly in consequence of the jealousy between the tribes of Ephraim and Judah. The southern kingdom included the tribe of Judah and the greater part of Benjamin, and had Jerusalem as its capital. On the whole it remained more faithful to the worship of Jehovah than the northern kingdom; it was less exposed to attack from the north and east, and the supreme power remained in the hands of the family of David until the Exile. It consequently managed to exist for 135 years after the downfall of the more populous and more powerful kingdom of Israel. For an outline of the history and a list of the kings see Chronological Tables .

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Judah, Stick of
A reference to the Bible as a record of the house of Judah (Ezek. 37: 15-19). See also Ephraim, Stick of. In the last days, when the various branches of the house of Israel are gathered, their sacred records will also be gathered together. These scriptural records complement one another and form a unified testimony that Jesus is the Christ, the God of Israel and the God of the whole world. See also 2 Ne. 3; 2 Ne. 29; JST Gen. 50: 24-36.

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Judas
(1) Maccabaeus (see Maccabees).

(2) Iscariot, i.e., belonging to Kerioth (Josh. 15: 25 ) in the tribe of Judah, one of “the twelve,” and the only one who was not a Galilean. The passages in which he is mentioned are Matt. 10: 4 ; Matt. 26: 14 ; Mark 3: 19 ; Mark 14: 10 ; Luke 6: 16 ; Luke 22: 3 ; cf. John 6: 71 ; John 12: 4 ; John 13: 2, 26 ; Acts 1: 16, 25 .

(3) A brother of our Lord (Matt. 13: 55 ); writer of the epistle of Jude (see also Brethren of the Lord ).

(4) “Not Iscariot,” one of the 12, also called Judas (son or brother) or James (Luke 6: 16 ; John 14: 22 ; Acts 1: 13 ); probably the same as Lebbaeus or Thaddaeus (Matt. 10: 3 ; Mark 3: 18 ).

(5) Of Galilee, leader of a revolt against Roman rule “in the days of the taxing,” i.e., of the census; regarded by many as the Messiah. He had a great following, but was defeated and slain (Acts 5: 37 ).

(6) Surnamed Barsabbas, a leading member of the Church in Jerusalem (Acts 15: 22, 27, 32 ).

(7) A man of Damascus with whom Paul lodged after his conversion (Acts 9: 11 ).

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Jude
One of the brethren of the Lord and probable author of the epistle of Jude.

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Jude, Epistle of
The author is the brother of James, and one of the “brethren of the Lord.” The epistle is addressed to certain people in danger, owing to the presence among them of professing Christians who were giving themselves up to the immorality of pagan worship and claiming to be above the moral law. Jude wishes to rouse his “beloved” to a sense of their danger, and also to help them through it by bidding them keep close to the “faith once committed to the saints.” There are some striking resemblances between this epistle and 2 Peter. Some notable passages in Jude are v. 6, recounting the war in heaven and the expulsion of Lucifer and his angels during the “first estate” or premortal existence (cf. Abr. 3: 26-28); v. 9, speaking of an otherwise unknown event involving Michael (Adam) and the devil contending over the body of Moses; and vv. 14-15, citing a prophecy of Enoch.

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Judges, Book of
This book and Ruth contain all the Jewish history that has been preserved to us of the times between the death of Joshua and the birth of Samuel. Judges consists of three parts: (1) an introduction (Judg. 1: 1 - 3: 6); (2) the history of the Twelve Judges, which falls into a succession of periods of rebellion against God, and the oppressions and deliverances by which they were followed (Judg. 3: 7 - 16: 31); (3) two narratives, which specially show the tendency to idolatry and lawlessness (chs. 17 - 21). The history finds a fit conclusion in the words, “In those days there was no king in Israel: every man did that which was right in his own eyes.”

The book was compiled long after the events it records; in Judg. 18: 30 there is a reference to the captivity of the ten tribes. The compiler would have had available earlier writings that he worked into his book, e.g., the Song of Deborah, the parable of Jotham, and some of the utterances of Samson. There is much difficulty in deciding the chronology of the period, as the compiler generally gives his figures in round numbers. In some cases the influence of a judge only extended over part of the land, so that two judges might hold office at the same time. The following table will indicate roughly the succession of events during the period of the Twelve Judges.

The book of Judges helps us to understand the development of the house of Israel after the settlement in Canaan. During the period that the book covers, the Israelites formed a confederation of tribes rather than a compact nation. The tribes were united by their recognition of a common descent and still more by their common worship of Jehovah; but, except when the approach of a formidable enemy compelled them to act together, their unity seldom found practical expression and was often overborne by local jealousies. It was only in time of war that a single leader became indispensable and was invested by general consent with something of kingly authority. At the beginning of this period the Ark seems to have been at Bethel, while at its close it was at Shiloh (1 Sam. 4: 3 ), but it is only mentioned expressly in Judg. 20: 27 . The worship of Jehovah was in no way restricted to the precincts of the sanctuary of the Ark. There were various local sanctuaries, sometimes in private hands, as in the case of Micah, sometimes common to a whole family or community, as in the case of Ophrah. Their furniture consisted of a sacred pillar (Judg. 9: 6 ), and an ephod or some sacred image (Judg. 8: 27 ). Much importance was attached to the presence of a duly qualified priest, familiar with the traditions of the priestly order (Judg. 17: 9-10 ). The lack of unity is vividly called to the reader’s attention in the closing sentence of the book (Judg. 21: 25 ): “In those days there was no king in Israel: every man did that which was right in his own eyes.”

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Judges, The
This name was given to a period of history between Joshua and Saul, extending over some 200 years, and marked by disorder, idolatry, and foreign oppression. The judge was more than a civil officer. He was generally a military leader as well, and his right to lead rested on the fact that in the eyes of the nation he was the strongest and best man for the purpose. Faith in God was always the secret of success; but as a rule the judge was more of a fighter than a preacher.

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Judgment hall
So KJV sometimes translates the Latin word Praetorium. In John 18: 28, 33; John 19: 9, it denotes Pilate’s official residence in Jerusalem; in Acts 23: 35 it denotes a part of the buildings erected by Herod in Caesarea. In Matt. 27: 27 praetorium is translated “common hall” or “governor’s house,” i.e., Pilate’s house; in Philip. 1: 13 it is translated “palace” or “Caesar’s court,” i.e., the officers of the court before which Paul was tried.

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Jupiter
The king of gods in the Roman mythology. Antiochus Epiphanes wished to dedicate to him the temple in Jerusalem (2 Macc. 6: 2). The men of Lystra thought that Barnabas was Jupiter in human form (Acts 14: 12-13; see also Acts 19: 35).