(Ja·a·koʹbah) [from a root meaning “seize the heel; supplant”].

One of the chieftains of Simeon who, in the days of Hezekiah, extended their territory into the fertile valley of Gedor by striking down its inhabitants.​—1Ch 4:24, 36-41.

(Jaʹa·la[h]) [(Female) Mountain Goat].

The founder of a family of Solomon’s servants, some of whom, along with the Nethinim, returned from the Babylonian exile with Zerubbabel.​—Ezr 2:2, 55-58; Ne 7:7, 57-60.

(Jaʹa·re-orʹe·gim).

A name appearing only at 2 Samuel 21:19. It is generally believed that scribal error has given rise to this name and that the correct reading is preserved in the parallel text at 1 Chronicles 20:5. “Jaare” is considered to be an alteration of “Jair,” and “oregim” (ʼo·reghimʹ, “weavers” or “loom workers”) is thought to have been copied inadvertently from a line below in the same verse.

(Ja·a·re·shiʹah).

A family head in the tribe of Benjamin; son or descendant of Jeroham. He and his household lived in Jerusalem.​—1Ch 8:1, 27, 28.

(Ja·a·siʹel) [May God Make; God Has Made].

1. One of the mighty men of David, listed only in Chronicles; a Mezobaite.​—1Ch 11:26, 47.

2. Prince of the tribe of Benjamin during David’s reign. He was the son of Abner, therefore probably a cousin of King Saul.​—1Ch 27:21, 22.

(Jaʹa·su) [shortened form of Jaasiel].

A son of Bani and one of the Jews who responded to Ezra’s admonition by putting away their foreign wives and sons.​—Ezr 10:34, 37, 44.

(Ja·az·a·niʹah) [Jehovah Has Given Ear].

Toward the end of the kingdom of Judah it seems that this was a rather common name; all four men mentioned in the Bible by this name lived within the same short period of time. The name has also been found in Lachish Letter number I, and on a seal found at Tell en-Nasbeh the words “Yaʼazanyahu, servant [officer] of the king” appear. (The Biblical Archaeologist, 1947, p. 71) There is no direct evidence, however, that such an inscription identifies any of the following persons.

1. A leader of the Rechabites whom the prophet Jeremiah tested, at Jehovah’s command, by bringing them into one of the dining rooms of the temple and offering them wine to drink. They refused, in obedience to the command that had been laid upon them more than two centuries previously by their forefather Jonadab (Jehonadab) the son of Rechab. For this, Jehovah promised: “There will not be cut off from Jonadab the son of Rechab a man to stand before me always.” Jaazaniah was the son of another Jeremiah.​—Jer 35:1-10, 19.

2. Son of Shaphan; the only individual named in Ezekiel’s vision (612 B.C.E.) of the 70 men who offered incense before carved idolatrous symbols in the temple at Jerusalem.​—Eze 8:1, 10, 11.

3. Son of Azzur; one of the 25 men seen in Ezekiel’s vision standing at the eastern gate of Jehovah’s temple. Jaazaniah and his companions were “scheming hurtfulness and advising bad counsel against this city,” and Ezekiel was commanded to prophesy against them.​—Eze 11:1-4.

4. A military chief of Judah in the brief period immediately following the destruction of Jerusalem by the Babylonians. Jaazaniah (Jezaniah, as his name was sometimes spelled) was one of several who readily supported the appointment of Governor Gedaliah. (2Ki 25:23; Jer 40:7, 8) He was presumably included when “all the chiefs of the military forces” warned Gedaliah of Ishmael’s threat on his life and, after Ishmael did assassinate Gedaliah, pursued Ishmael and recovered those he had taken prisoner. (Jer 40:13, 14; 41:11-16) Jezaniah was among those leaders who inquired of Jeremiah concerning what to do then, but rather than follow his advice, they led the few remaining ones down to Egypt. (2Ki 25:26; Jer 42:1-3, 8; 43:1-5) “Azariah the son of Hoshaiah” is possibly a brother of, but more likely the same as, Jaazaniah.​—Jer 43:2.

(Ja·a·ziʹah).

A Merarite Levite, four of whose sons or descendants served during David’s reign.​—1Ch 24:26, 27, 31.

(Ja·aʹzi·el).

A Levite musician in the second division that accompanied the ark of the covenant when it was transferred from Obed-edom’s house to Jerusalem. (1Ch 15:18) In verse 20 he is called Aziel. According to 1 Chronicles 16:5, where he is called Jeiel (the first “Jeiel” in that verse), he was afterward assigned to regular duty as a musician before the Ark.

(Jaʹbal).

A descendant of Cain; son of Lamech and his first wife Adah. (Ge 4:17, 19, 20) Jabal is called “the founder of those who dwell in tents and have livestock.” Jabal was not the first shepherd, for Abel had been one previously; but Jabal evidently began or was predominant in nomadic livestock raising as a way of life. He perhaps invented tents, which would be much easier to move than permanent dwellings when a certain pasturage gave out.

(Jabʹbok).

One of the main torrent valleys, or wadis, E of the Jordan, first mentioned in Scripture with reference to Jacob’s crossing “the ford of Jabbok” with his household. Also, near this ford Jacob grappled with an angel.​—Ge 32:22-30.

Though the Jabbok’s headwaters rise near ʽAmman (ancient Rabbah), the wadi collects waters from several perennial streams and numerous winter torrents before flowing into the Jordan 39 km (24 mi) N of the Dead Sea. Only about 40 km (25 mi) separate the source of the torrent valley from its finish, but the Jabbok’s semicircular course covers about 100 km (62 mi). Its modern Arabic name, Wadi Zarqa, literally means “Torrent Valley of Blue.” Perhaps this name is derived from the gray-blue color that the Jabbok exhibits when seen from a distance. Small fish abound in its shallow, easily fordable waters.

Oleander bushes and many kinds of small trees line the deep fertile valley through which the Jabbok flows. This valley, with its steep sides, served as a natural boundary. (De 3:16) The first section of the torrent valley, running from S to N, once constituted a frontier between the Ammonites and the Amorites (Nu 21:24), whereas the section extending from W to E split Gilead in two and formed the boundary between the realms of Amorite Kings Sihon and Og. (De 2:37; Jos 12:2; Jg 11:13, 22) Today this same valley is one of the best routes for crossing the Jordan from what was anciently called Gilead.

(Jaʹbesh).

1. [possibly, Dried-Up Place]. A town in the northern section of Gilead. Also known as Jabesh-gilead, it is mentioned in the history of the judges and kings.​—Jg 21:8; 1Sa 11:1; 1Ch 10:11, 12; see JABESH-GILEAD.

2. [possibly, Dried Up]. Father of Israel’s King Shallum.​—2Ki 15:10, 13, 14.

(Jaʹbesh-gilʹe·ad) [possibly, Dried-Up Place of Gilead].

An ancient town in the tribal territory of Gad, E of the Jordan. Its exact location is not certain, although most scholars believe that it was a little E of the Jordan in the vicinity of Wadi Yabis (Jabesh), about 35 km (22 mi) S of the Sea of Galilee.

The first mention of Jabesh-gilead was in the days of the Judges, in connection with the retribution dealt out to the neighboring tribe of Benjamin for its condoning of gross immorality. (Jg 21:8) On that occasion when the Israelites practically exterminated the entire tribe of Benjamin (only 600 males escaped), it was found that not a man of Jabesh-gilead had participated in meting out this justified punishment. It was therefore determined that every man, woman, and child of Jabesh-gilead, with the exception of the virgins, should be put to death. The 400 virgins that were thus spared were then given as wives to the fugitive Benjamites so as to prevent extinction of the tribe.​—Jg 20:1–21:14.

Some three centuries later, when all Israel was clamoring for a visible king like the other nations had, the Ammonites threatened to bore out the right eye of every male inhabitant of Jabesh-gilead, a threat that was removed only when Saul mustered a force of 330,000 and put the Ammonites to flight. (1Sa 11:1-15) Forty years later the Philistines defeated the Israelites and hung the decapitated bodies of Saul and his three sons on the wall of the public square inside Beth-shan. Upon hearing of this disgrace, valiant men of Jabesh-gilead made a daring night raid in which they removed the corpses, brought them to Jabesh-gilead, burned the bodies, and gave the bones a respectful burial. They then fasted for seven days.​—1Sa 31:8-13; 1Ch 10:8-12.

David, as the newly anointed king of Judah, sent commendations and blessing to the citizens of Jabesh-gilead for having extended loving-kindness in this way toward the fallen anointed one of Israel. (2Sa 2:4-7) Later, David had the bones of Saul and Jonathan brought from Jabesh-gilead and interred in Saul’s family burial plot in Benjamite territory.​—2Sa 21:12-14.

(Jaʹbez).

1. [from a root meaning “pain”]. A descendant of Judah named Jabez by his mother because of her pain in giving birth to him. Jabez proved himself to be more honorable than his brothers and, in answer to his prayer, experienced Jehovah’s blessing and protection.​—1Ch 4:1, 9, 10.

2. Apparently a Judean site, perhaps founded by No. 1. Jabez was the home of three families of scribes. (1Ch 2:55) Its exact location is today unknown.

(Jaʹbin) [possibly, Discerning; Understanding; or, One Who Builds].

Perhaps a dynastic name or title of the Canaanite kings of Hazor.

1. The king of Hazor when Joshua invaded the Promised Land. Jabin formed a confederation of northern Canaanite kings, and these amassed against Israel a force “as numerous as the grains of sand . . . [including] very many horses and war chariots.” When camped at the waters of Merom, their combined armies were defeated by Joshua’s surprise attack and follow-up pursuit. Jabin was executed when Hazor itself was later captured and burned.​—Jos 11:1-14; 12:7, 19.

2. A later Canaanite king who ruled from the restored Hazor; possibly a descendant of No. 1. Jabin’s being called “the king of Canaan” might denote supremacy over the other Canaanite kings, granting him exceptional power and authority; it does appear that there were others at least allied with him. On the other hand, the expression might merely distinguish him from kings of other lands. Jabin’s army, including 900 chariots with iron scythes, was under the command of Sisera, who takes greater prominence in the account than Jabin himself.​—Jg 4:2, 3; 5:19, 20.

By Jehovah’s permission, Jabin harshly oppressed apostate Israel 20 years. But on their calling to God for deliverance, Jehovah raised up Barak and Deborah to lead Israel to victory over Jabin’s army. Sisera was killed by the wife of Heber the Kenite, who had been at peace with Jabin. (Jg 4:3-22) The Israelites continued warring against Jabin and finally put him to death.​—Jg 4:23, 24; Ps 83:9, 10.

(Jabʹne·el) [May God Build; God Has Built].

1. A Judean boundary site (Jos 15:1, 11), probably the same as the Jabneh that King Uzziah (829-778 B.C.E.) wrested from the Philistines. (2Ch 26:6) Jabneel is identified with modern Yavne. Situated about 6 km (3.5 mi) from the Mediterranean Sea, Yavne stands on an isolated, sandy hill 20 km (12 mi) S of Joppa.

2. A boundary site of Naphtali. (Jos 19:32, 33) Although some suggest an identification of the Talmudic Jabneel with Khirbet Yamma, the Biblical Jabneel is identified with Tell en-Naʽam (Tel Yinʽam), near a spring, about 8 km (5 mi) SSW of Tiberias. The name is preserved in the present-day village of Yavneʼel nearby.

(Jabʹneh) [May [God] Build; [God] Has Built].

A walled Philistine city that suffered defeat at the hands of Judah’s King Uzziah. (2Ch 26:6) It is probably the same as Jabneel.​—Jos 15:11; see JABNEEL No. 1.

(Jaʹcan) [related through a play on words to the name Achor, meaning “Ostracism; Trouble”].

Fifth named of Abihail’s seven sons; a Gadite.​—1Ch 5:13, 14.

(Jaʹchin) [May [Jehovah] Firmly Establish].

1. The fourth-listed son of Simeon. (Ge 46:10) He is apparently called Jarib at 1 Chronicles 4:24. His descendants, the Jachinites, comprised one of the Simeonite families in Israel.​—Ex 6:15; Nu 26:12.

2. The priest whose paternal house was selected by lot to care for the 21st of the 24 priestly divisions that David organized. (1Ch 24:7, 17) One or more of his descendants (or of another priest of the same name) resided in Jerusalem after the Babylonian exile.​—1Ch 9:3, 10; Ne 11:10.

3. The southernmost of the twin pillars standing in front of Solomon’s temple.​—1Ki 7:15-22; see BOAZ, II; CAPITAL.

(Jaʹchin·ites) [Of (Belonging to) Jachin].

Descendants of Simeon’s son Jachin.​—Ge 46:10; Nu 26:12.

[Heb., tan].

A kind of wild dog that has a long, pointed muzzle and a bushy tail, and closely resembles the fox. This animal (Canis aureus) is still encountered in Palestine. Though the jackal may attack and kill fowl and even lambs and, in fact, live on almost anything, including fruit, it is basically a scavenger that feeds on carrion. Hence, the animal performs a beneficial service, since the carrion otherwise might provide a breeding place for germs. Jackals generally hunt at night, singly, in pairs, or in small packs. During the day they usually sleep in desolate places, holes in the ground, caves, abandoned buildings, or ruins.

Since jackals are denizens of wild, lonely, and even desertlike areas, the domain of the jackal is used figuratively in the Scriptures to represent a state of utter desolation, without human inhabitant. Various prophecies use this figure to forecast desolation for Jerusalem, the cities of Judah, Hazor, Babylon, and Edom. (Jer 9:11; 10:22; 49:33; 51:37; Isa 34:5, 13; Mal 1:3) The Bible also makes reference to the jackal’s mournful wailing, or howling. (Isa 13:22; Mic 1:8) The jackal’s cry begins at sunset and is a long-drawn-out wail, repeated three or four times, each repetition being slightly higher in key than the preceding one. Finally the wail ends in a series of short, loud, yelping barks.

In Scripture the jackal figures repeatedly in an illustrative setting. Job, in describing his own lamentable state, exclaims that he has become “a brother to jackals.” (Job 30:29) In regard to a humiliating defeat of God’s people, the psalmist, perhaps with reference to the battlefield where jackals congregate to feed upon those slain (compare Ps 68:23), mourned: “You have crushed us in the place of jackals.” (Ps 44:19) Babylon’s siege of Jerusalem in 607 B.C.E. brought the stress of famine, with the result that mothers treated their own offspring cruelly. Thus Jeremiah appropriately contrasted the cruelty “of my people” with the jackals’ maternal care.​—La 4:3, 10.

On account of the intense droughts on the land of Judah when it lacked Jehovah’s blessing, zebras are depicted as snuffing up the wind, that is, panting for breath, like jackals. (Jer 14:1, 2, 6) On the other hand, with reference to the restoration of his people, Jehovah promised that the abiding place of jackals would come to have grass, reeds, and papyrus plants. And Jehovah’s providing water for his people in the wilderness would cause animals such as the jackal to glorify him.​—Isa 35:7; 43:20, 21.

(Jaʹcob) [One Seizing the Heel; Supplanter].

1. Son of Isaac and Rebekah, and younger twin brother of Esau. Jacob’s parents had been married for 20 years before the birth of these twins, their only children, in 1858 B.C.E. Isaac at the time was 60 years old. So, as in the case of Abraham, Isaac’s prayers for offspring were answered only after his patience and faith in God’s promises had been fully tested.​—Ge 25:20, 21, 26; Ro 9:7-10.

In her pregnancy, Rebekah was distressed by the struggling of the twins within her womb, which, Jehovah explained, were the beginnings of two opposing nations. Furthermore, Jehovah declared that, contrary to custom, the older would serve the younger. Accordingly, the second-born Jacob was holding the heel of Esau at their birth; hence the name Jacob, meaning “One Seizing the Heel.” (Ge 25:22-26) Jehovah thus demonstrated his ability to detect the genetic bent of the unborn and to exercise his foreknowledge and right to select beforehand whom he chooses for his purposes; yet he in no way predetermines the final destiny of individuals.​—Ro 9:10-12; Ho 12:3.

In contrast to his father’s favorite son Esau, who was a wild, restless, wandering type of huntsman, Jacob is described as “a blameless [Heb., tam] man, dwelling in tents,” one who led a quiet pastoral life and was dependable to look after domestic affairs, one who was especially loved by his mother. (Ge 25:27, 28) This Hebrew word tam is used elsewhere to describe those approved of God. For example, “bloodthirsty men hate anyone blameless,” yet Jehovah gives assurance that “the future of [the blameless] man will be peaceful.” (Pr 29:10; Ps 37:37) The integrity keeper Job “proved to be blameless [Heb., tam] and upright.”​—Job 1:1, 8; 2:3.

Received Birthright and Blessing. Abraham did not die until his grandson Jacob was 15 years old, in 1843 B.C.E., and so the boy had ample opportunity to hear of God’s oath-bound covenant directly from the lips of his grandfather as well as his father. (Ge 22:15-18) Jacob realized what a privilege it would be to participate in the fulfillment of such divine promises. Finally the opportunity presented itself legally to purchase from his brother the firstborn’s birthright and all that went with it. (De 21:15-17) This opportunity arrived one day when Esau came in from the field exhausted and smelled the tasty stew his brother had cooked. “Quick, please,” Esau exclaimed, “give me a swallow of the red​—the red there, for I am tired!” Jacob’s reply: “Sell me, first of all, your right as firstborn!” “Esau despised the birthright,” and so the sale was quickly made and sealed with a solemn oath. (Ge 25:29-34; Heb 12:16) Reasons enough why Jehovah said, “I loved Jacob, but Esau I hated.”​—Ro 9:13; Mal 1:2, 3.

Was it proper for Jacob to impersonate Esau?

When Isaac was old and thought that he would soon die, he sent Esau out to hunt some venison, saying: “Let me eat, in order that my soul may bless you before I die.” However, Rebekah overheard the conversation and quickly sent Jacob to get two kids of the goats so she could prepare a tasty dish for Isaac, and she said to Jacob: “You must bring it to your father and he must eat it, in order that he may bless you before his death.” She even put the skins of the kids on Jacob’s hands and neck to cause Isaac, when feeling Jacob, to conclude that he was Esau. When Jacob took the food in to his father, Isaac asked him: “Who are you, my son?” And Jacob answered: “I am Esau your firstborn.” Legally, as Jacob well knew, he was entitled to act in the role of Esau, the firstborn of Isaac. Isaac felt Jacob to see if this was really Esau or not, and he said: “The voice is the voice of Jacob, but the hands are the hands of Esau.” Nevertheless, matters worked out successfully, and as the account says, “He blessed him.” (Ge 27:1-29) Had Rebekah and Jacob done the right thing?

There could be no doubt that Jacob was entitled to the blessing. Before the birth of the twins, Jehovah had said to Rebekah: “The older will serve the younger.” (Ge 25:23) Later, in harmony with the inclination that Jehovah had already foreseen and that had caused him to love Jacob more than he did Esau, Esau sold his birthright to Jacob for just a bowl of stew.​—Ge 25:29-34.

To what extent Isaac knew of these indications as to who should receive the blessing, the Bible account does not say. Exactly why Rebekah and Jacob handled the matter in the way they did, we do not know, except that both of them knew that the blessing belonged to Jacob. Jacob did not maliciously misrepresent himself in order to get something that did not rightfully belong to him. The Bible does not condemn what Rebekah and Jacob did. The outcome was that Jacob received the rightful blessing. Isaac himself evidently saw that Jehovah’s will had been accomplished. Shortly after this, when sending Jacob off to Haran to get a wife, Isaac further blessed Jacob and specifically said: “God Almighty . . . will give to you the blessing of Abraham.” (Ge 28:3, 4; compare Heb 11:20.) So we properly conclude that the outcome of the matter was what Jehovah purposed. The Bible states clearly the lesson that we should draw from this account, warning that we should be careful “that there may be no fornicator nor anyone not appreciating sacred things, like Esau, who in exchange for one meal gave away his rights as firstborn.”​—Heb 12:16.

Jacob’s Move to Paddan-aram. (MAP, Vol. 1, p. 529) Jacob was 77 years old when he left Beer-sheba for the land of his foreparents, a land where he spent the next 20 years of his life. (Ge 28:10; 31:38) After traveling NNE about 100 km (62 mi) he stopped at Luz (Bethel) in the Judean hills for the night, using a stone for his pillow. There in his dreams he saw a ladder, or flight of stairs, reaching into the heavens, upon which angels were ascending and descending. At the top Jehovah was envisioned, and He now confirmed with Jacob the divine covenant made with Abraham and Isaac.​—Ge 28:11-13; 1Ch 16:16, 17.

In this covenant Jehovah promised Jacob that He would watch over and keep him and would not forsake him until the land upon which he was lying had become his and his seed had become like the dust particles of the earth for numbers. Moreover, “by means of you and by means of your seed all the families of the ground will certainly bless themselves.” (Ge 28:13-15) When Jacob fully realized the import of the night’s experience he exclaimed: “How fear-inspiring this place is! This is nothing else but the house of God.” He therefore changed the name of Luz to Bethel, meaning “House of God,” and proceeded to set up a pillar and anoint it as a witness of these momentous events. In grateful response to God’s promise of support, Jacob also vowed that without fail he would give to Jehovah a tenth of all he received.​—Ge 28:16-22.

Traveling on, Jacob eventually met his cousin Rachel in the vicinity of Haran and was invited by her father Laban, the brother of Jacob’s mother, to stay with them. Jacob fell in love with Rachel and bargained to work seven years for her father if he would give her to be his wife. The passing years seemed “to be like some few days,” so deep was Jacob’s love for Rachel. However, at the wedding Rachel’s older sister Leah was deceitfully substituted, Laban explaining, “It is not customary . . . to give the younger woman before the firstborn.” After celebrating this marriage for a week, Laban then gave Rachel also to Jacob as his wife upon the agreement that Jacob would work another seven years in payment for her. Laban also gave Leah and Rachel two maidservants, Zilpah and Bilhah respectively.​—Ge 29:1-29; Ho 12:12.

Jehovah began building a great nation out of this marriage arrangement. Leah bore Jacob four sons in succession: Reuben, Simeon, Levi, and Judah. Rachel, seeing she continued barren, then gave her slave girl Bilhah to Jacob and, through her, got two sons, Dan and Naphtali. At this time Leah remained barren. So she too gave her slave girl Zilpah to Jacob and got two sons from this union, namely, Gad and Asher. Leah then began bearing children once again, giving birth first to Issachar, then to Zebulun, and then to a daughter named Dinah. Rachel at last became pregnant and gave birth to Joseph. As a consequence, in the comparatively short period of seven years, Jacob was blessed with many children.​—Ge 29:30–30:24.

Jacob Made Rich Before Leaving Haran. On completing his 14-year work contract for the acquisition of his wives, Jacob was anxious to return to his homeland. But Laban, seeing how Jehovah had blessed him because of Jacob, insisted that he continue overseeing his flocks; Jacob was even told to stipulate his own wages. In that part of the world the sheep and goats are generally of a solid color, the sheep being white, the goats black. Jacob therefore asked that only the sheep and goats with abnormal colors or markings be given to him​—all the sheep dark brown in color and all the goats with any white marks. “Why, that is fine!” was Laban’s reply. And to keep the wages as low as possible, Laban, at Jacob’s suggestion, separated out of the flocks all the striped, speckled, and color-patched goats and the dark-brown young male sheep, which he gave to his own sons to look after, even putting a three-day distance between them, to prevent any interbreeding of the two flocks. Only abnormally colored ones born in the future would be Jacob’s.​—Ge 30:25-36.

So here Jacob started off tending only sheep of normal color and goats with no markings. However, he worked hard and did what he thought would increase the number of off-colored animals. He took green sapling staffs of the storax, almond, and plane trees, and peeled the barks of these in such a way as to give them a striped, spotty appearance. These he placed in the gutters of the animals’ drinking troughs, apparently with the idea that if the animals looked at the stripes when in heat there would be a prenatal influence that would make the offspring mottled or abnormal in color. Jacob also took care to place the sticks in the troughs only when the stronger robust animals were in heat.​—Ge 30:37-42.

Results? The offspring abnormally marked or colored, and therefore Jacob’s wages, proved to be more numerous than those of normal solid color, which were to be Laban’s. Since the desired results were obtained, Jacob probably thought his stratagem with the striped sticks was responsible. In this he no doubt shared the same misconception commonly held by many people, namely, that such things can have an effect on the offspring. However, in a dream his Creator instructed him otherwise.

In his dream Jacob learned that certain principles of genetics, and not the sticks, were responsible for his success. Whereas Jacob was tending only solid-colored animals, yet the vision revealed that the male goats were striped, speckled, and spotty. How could this be? Apparently they were hybrids even though of uniform color, the result of crossbreeding in Laban’s flock before Jacob began being paid. So certain of these animals carried in their reproductive cells the hereditary factors for spotting and speckling future generations, according to the laws of heredity discovered by Gregor Mendel in the 19th century.​—Ge 31:10-12.

During the six years that Jacob worked under this arrangement, Jehovah greatly blessed and prospered him by increasing not only his flocks but also the number of his servants, camels, and asses, and this in spite of the fact that Laban kept changing the agreed-upon wages. Finally, “the true God of Bethel” instructed Jacob to return to the Promised Land.​—Ge 30:43; 31:1-13, 41.

Return to the Promised Land. Fearing that Laban would again attempt to prevent Jacob from leaving his service, Jacob secretly took his wives and children, and all that he owned, crossed the Euphrates River, and headed for Canaan. In contemplating this move, Jacob was probably grazing his flocks close to the Euphrates, as is indicated by Genesis 31:4, 21. At the time, Laban was out shearing his flocks and was not informed of Jacob’s departure until three days after he had left. More time may have elapsed in which the shearing was completed and preparations were made to chase after Jacob with his forces. All together, this would have given Jacob sufficient time to drive his slow-moving flocks all the way down to the mountainous region of Gilead before Laban caught up with him, a distance from Haran of not less than 560 km (350 mi), a distance, however, that could easily have been covered in seven days by Laban and his kinsmen riding camels in hot pursuit.​—Ge 31:14-23.

When Laban found the object of his pursuit camped a few kilometers N of the Jabbok, he demanded that Jacob explain: Why had he left without allowing Laban to kiss his children and grandchildren good-bye, and why had he stolen Laban’s gods? (Ge 31:24-30) The answer to the first question was rather obvious​—fear that Laban would have prevented him from leaving. As to the second question, Jacob knew nothing of any theft, and a search failed to disclose that Rachel had indeed stolen the family teraphim and hidden them in her camel’s saddle basket.​—Ge 31:31-35.

One explanation for Rachel’s actions, and Laban’s concern, is this: “Possession of the household gods marked a person as the legitimate heir, which explains Laban’s anxiety in Gen. 31:26 ff. to recover his household gods from Jacob.”​—Ancient Near Eastern Texts, edited by J. B. Pritchard, 1974, p. 220, ftn. 51.

Their quarrel peacefully settled, Jacob set up a stone pillar and then heaped up stones, which stood there for many years as a witness to the covenant of peace that these two had concluded with a ceremonial meal. The names given to this heap of stones were Galeed (meaning “Witness Heap”) and The Watchtower.​—Ge 31:36-55.

Jacob was now anxious to make peace also with his brother Esau, whom he had not seen for more than 20 years. To soften any lingering hatred his brother might still harbor, Jacob sent ahead of him costly gifts for Esau​—hundreds of goats and sheep, and many camels, asses, and head of cattle. (Ge 32:3-21) Jacob had fled Canaan with practically nothing; now because of Jehovah’s blessing he was returning a wealthy man.

Why did the angel with whom Jacob wrestled cause Jacob to limp?

During the night that Jacob’s household crossed the Jabbok on the way S to meet Esau, Jacob had the most unusual experience of wrestling with an angel, and because of his perseverance his name was changed to Israel, meaning “Contender (Perseverer) With God; or, God Contends.” (Ge 32:22-28) Thereafter both names often appear in Hebrew poetic parallelisms. (Ps 14:7; 22:23; 78:5, 21, 71; 105:10, 23) In this struggle the angel touched the socket of Jacob’s thigh joint, and Jacob limped for the rest of his life​—perhaps to teach him humility; a constant reminder not to be overly exalted because of his God-given prosperity or for having grappled with an angel. In commemoration of these momentous events Jacob called the place Peniel or Penuel.​—Ge 32:25, 30-32.

After the conclusion of the amiable meeting between Jacob and Esau, these twins, now about 97 years old, each went his separate way, presumably not to meet again until they jointly buried their father Isaac some 23 years later. Esau went S to Seir with his gifts, and Jacob turned N, recrossing the Jabbok.​—Ge 33:1-17; 35:29.

Next 33 Years as Alien Resident. After he parted company with Esau, Jacob settled down in Succoth. This was the first place where Jacob stayed for any length of time after returning from Paddan-aram. How long he was here is not stated, but it may have been a number of years, for he built himself a permanent structure in which to live and also booths or covered stalls of some sort for his livestock.​—Ge 33:17.

Jacob’s next move was westward across the Jordan to the vicinity of Shechem, where he bought a tract of land from the sons of Hamor for “a hundred pieces of money [Heb., qesi·tahʹ].” (Ge 33:18-20; Jos 24:32) The value of that ancient money unit, the qesi·tahʹ, is not known today, but a hundred of them, all together, may have amounted to a considerable sum of weighed-out silver, there being no coins in those days.

It was at Shechem that Jacob’s daughter Dinah began associating with the Canaanite women, and this, in turn, opened the way for Shechem, the son of the chieftain Hamor, to violate her. In the wake of this episode matters soon developed beyond Jacob’s control​—his sons killed every male inhabitant of Shechem, took the women and children captive, appropriated all the property and wealth of the community, and made their father Jacob a stench to the inhabitants of the land.​—Ge 34:1-31.

Jacob was then divinely directed to leave Shechem and move down to Bethel, which he did. However, before going, he had his household clean themselves up, change their garments, remove all their false gods (probably including Laban’s teraphim) as well as the earrings possibly worn as amulets. These Jacob buried out of sight near Shechem.​—Ge 35:1-4.

Bethel, the “House of God,” was of special importance to Jacob, for here, perhaps some 30 years before, Jehovah had passed on to him the Abrahamic covenant. Now, after Jacob built an altar to this great God of his forefathers, Jehovah restated the covenant and also confirmed that Jacob’s name had been changed to Israel. Jacob then erected a pillar over which he poured a drink offering and oil in commemoration of these momentous events. It was also while sojourning here at Bethel that his mother’s nurse Deborah died and was buried.​—Ge 35:5-15.

Again we do not know how long Jacob lived at Bethel. Upon leaving there and moving southward, and while yet some distance from Bethlehem (Ephrath), birth pains struck Rachel, and in the ordeal of giving birth to her second son, Benjamin, she died. Jacob buried his beloved Rachel there and erected a pillar to mark her grave.​—Ge 35:16-20.

This man Israel, now blessed with a full complement of 12 sons from whom the 12 tribes of Israel would spring, traveled on farther south. His next campsite is described as “a distance beyond the tower of Eder,” which places it somewhere between Bethlehem and Hebron. It was while residing there that his oldest son Reuben had sexual relations with his father’s concubine Bilhah, the mother of Dan and Naphtali. Reuben may have thought his father Jacob was too old to do anything about it, but Jehovah disapproved, and for his incestuous act Reuben lost the firstborn’s birthright.​—Ge 35:21-26; 49:3, 4; De 27:20; 1Ch 5:1.

Perhaps it was prior to his son Joseph’s being sold into Egyptian slavery that Jacob moved his residence down to Hebron, where his aging father Isaac was still living, but the date of this move is not certain.​—Ge 35:27.

One day Jacob sent Joseph (now 17 years old) out to see how his brothers were getting along tending their father’s flocks. When he finally located them at Dothan about 100 km (62 mi) N of Hebron, they seized him and sold him to a caravan of traders headed for Egypt. This was in 1750 B.C.E. They then led their father to believe that Joseph had been killed by a wild beast. For many days Jacob sorrowed over the loss, refusing to be comforted, and saying: “I shall go down mourning to my son into Sheol!” (Ge 37:2, 3, 12-36) The death of his father Isaac in 1738 B.C.E. only added to his grief.​—Ge 35:28, 29.

The Move to Egypt. About ten years after Isaac’s death an extensive famine forced Jacob to send ten of his sons down to Egypt for cereals. Benjamin remained behind. Pharaoh’s food administrator, Joseph, recognized his brothers and demanded that they bring their younger brother Benjamin back with them to Egypt. (Ge 41:57; 42:1-20) However, when told of the demand, Jacob at first refused to let him go, fearing harm might befall this beloved son of his old age; Benjamin at the time was at least 22 years old. (Ge 42:29-38) Only when the food obtained in Egypt had all been eaten did Jacob finally consent to let Benjamin go.​—Ge 43:1-14; Ac 7:12.

With the reconciliation of Joseph and his brothers came the invitation for Jacob and his whole household, together with all their livestock and belongings, to move down to the fertile land of Goshen in Egypt’s delta country, for the great famine was destined to last another five years. Pharaoh even provided wagons and food provisions for their assistance. (Ge 45:9-24) On the way down, Jehovah assured Jacob that this move had his blessing and approval. (Ge 46:1-4) All the souls counted as belonging to Jacob’s household, including Manasseh, Ephraim, and others that may have been born in Egypt before Jacob died, were 70 in number. (Ge 46:5-27; Ex 1:5; De 10:22) This number did not include Leah, who had died in the Promised Land (Ge 49:31), or his unnamed daughters, or the wives of his sons.​—Ge 46:26; compare Ge 37:35.

Soon after arriving in Egypt in 1728 B.C.E., Jacob was brought to Pharaoh’s court and there he greeted the king with a blessing. Jacob described himself as an alien resident (the same as Abraham and Isaac, for like them he too had not inherited the God-promised land). Asked about his age, Jacob replied that he was 130 but that, compared with those of his forefathers, his days had been “few and distressing.”​—Ge 47:7-10.

Shortly before his death, Jacob blessed his grandsons, Joseph’s sons, and, by divine guidance, put the younger Ephraim ahead of the older Manasseh. Then to Joseph, who would receive the firstborn’s double portion of the inheritance, Jacob declared: “I do give you one shoulder of land more than to your brothers, which I took from the hand of the Amorites by my sword and by my bow.” (Ge 48:1-22; 1Ch 5:1) Since Jacob had peaceably purchased the plot of ground near Shechem from the sons of Hamor (Ge 33:19, 20), it seems that this promise to Joseph was an expression of Jacob’s faith, in which he prophetically spoke of the future conquest of Canaan by his descendants as if already accomplished by his own sword and bow. (See AMORITE.) Joseph’s double portion of that conquered land consisted of the two allotments given to the tribes of Ephraim and Manasseh.

Before he died, Jacob summoned up enough strength to bless his 12 sons individually. (Ge 49:1-28) He showed faith in the outworking of Jehovah’s purposes. (Heb 11:21) Because of his faith and because Jehovah specifically confirmed to him the Abrahamic covenant of blessing, the Scriptures often refer to Jehovah as the God not only of Abraham and Isaac but also of Jacob.​—Ex 3:6; 1Ch 29:18; Mt 22:32.

Finally, in 1711 B.C.E., after 17 years of residence in Egypt, Jacob died at the age of 147. (Ge 47:27, 28) Thus that period of history from the birth of Jacob to his death ended, a history that occupies more than half the pages of the book of Genesis. (Chaps 25-50) In accordance with Jacob’s wish to be buried in Canaan, Joseph first had the Egyptian physicians embalm his father’s body in preparation for the trip. A great funeral train, in keeping with the prominence of his son Joseph, then set out from Egypt. When it came into the region of the Jordan, there were seven days of mourning rites, after which Jacob’s sons buried their father in the cave of Machpelah where Abraham and Isaac had been interred.​—Ge 49:29-33; 50:1-14.

2. The prophets often used “Jacob” in a figurative sense, with reference to the nation descended from the patriarch. (Isa 9:8; 27:9; Jer 10:25; Eze 39:25; Am 6:8; Mic 1:5; Ro 11:26) Jesus, on one occasion, used the name Jacob figuratively when speaking of those who would be “in the kingdom of the heavens.”​—Mt 8:11.

3. The father of Joseph who was the husband of Mary, the mother of Jesus.​—Mt 1:15, 16.

The “well” or “fountain” where Jesus Christ, while resting, conversed with a Samaritan woman. (Joh 4:5-30) It is considered to be Bir Yaʽqub (Beʼer Yaʽaqov), situated about 2.5 km (1.5 mi) SE of modern-day Nablus, not far from Tell Balata, the site of Shechem. Jacob’s fountain is a deep well, the water level of which never rises to the top. Measurements made in the 19th century indicate the well’s depth to be about 23 m (75 ft). It is approximately 2.5 m (8 ft) wide, although narrowing at the top. Because the well is usually dry from about the end of May until the autumn rains, some reason that its water is derived from rain and percolation. But others believe that the well is also spring fed and therefore could also be called a fountain.

The Bible does not directly state that Jacob dug the well. However, it does indicate that Jacob had property in this vicinity. (Ge 33:18-20; Jos 24:32; Joh 4:5) And the Samaritan woman told Jesus that “Jacob . . . gave us the well and [he] . . . together with his sons and his cattle drank out of it.” (Joh 4:12) So Jacob likely dug it or had it dug, perhaps to provide water for his large household and flocks, thereby preventing trouble with his neighbors, who doubtless already owned the other water sources in the region. Or, he may have needed a better and more permanent supply of water when other wells in the area dried up.

(Jaʹda) [probably a shortened form of Jedaiah, meaning “Jah Knows”].

A descendant of Judah through Jerahmeel. Jada is listed as a son of Onam and father of Jether and Jonathan.​—1Ch 2:3, 25, 26, 28, 32.

(Jadʹdai).

A son of Nebo; one of those who took non-Israelite wives but sent them away at the urging of Ezra. (Ezr 10:43, 44) Some translations read “Iddo” instead of “Jaddai.”​—AS, AT, Mo, Ro.

(Jadʹdu·a) [from a root meaning “know”].

1. One of the headmen of Israel whose descendant, if not he himself, sealed the resolution of faithfulness during Nehemiah’s governorship.​—Ne 10:1, 14, 21.

2. The last of the Aaronic high-priestly line listed in the Hebrew Scriptures. Jaddua’s being the fifth generation after Jeshua allows for him to have lived during “the kingship of Darius the Persian.”​—Ne 12:10, 11, 22; see DARIUS No. 3.

A hard, durable, usually green-colored ornamental stone used for jewelry and carvings; in Hebrew, ya·shephehʹ. It occurs as two distinct minerals, “nephrite” and “jadeite.” Nephrite is the most common variety. It varies from translucent to opaque and is found in colors such as dark green, black, gray, yellow, and white. Jadeite is more valuable than nephrite because of its more attractive coloring and rarity. Jade is particularly suitable for engraving because of its composition.

A beautiful jade stone with the name of one of Israel’s 12 tribes engraved upon it adorned “the breastpiece of judgment” worn by High Priest Aaron, occupying the third position in the fourth row of stones. (Ex 28:2, 15, 20, 21; 39:9, 13, 14) Jade was also included among the precious stones that decorated the “covering” of the king of Tyre.​—Eze 28:12, 13.

(Jaʹdon) [possibly a shortened form of Jaazaniah, meaning “Jehovah Has Given Ear”].

A Meronothite who helped Nehemiah rebuild Jerusalem’s wall in 455 B.C.E. Jadon was apparently from the vicinity of Mizpah.​—Ne 3:7.

Josephus calls the unnamed prophet in 1 Kings 13 “Jadon.”​—Jewish Antiquities, VIII, 231 (viii, 5).

(Jaʹel) [Mountain Goat].

The wife of Heber the Kenite, hence a non-Israelite, and slayer of the Canaanite army chief Sisera.

With her husband, Jael tented near Kedesh, and there was peace between Heber and the Canaanite oppressors. (Jg 4:10, 11, 17, 21; see KEDESH No. 3.) After Sisera was defeated at Israel’s hand, he fled to Heber’s neutral encampment, where Jael invited him into her tent. She then covered him with a blanket. When he asked for water she gave him a banquet bowl of curdled milk to drink. After she again covered him up, he asked her to stand guard at the entrance of the tent. Thinking himself secure as her guest, the tired and weary Sisera soon fell fast asleep. Jael, who as a tent dweller was undoubtedly used to driving tent pins into the ground, then quietly came in to him armed with a hammer and a tent pin that she drove through his head into the earth. When the pursuer Barak arrived, she showed him the army chief, dead at “the hand of a woman,” as Deborah foretold. (Jg 4:9, 17-22) Jael’s courageous act against the enemy of Jehovah is extolled in the victory song of Deborah and Barak, which also pronounces Jael “most blessed among women.”​—Jg 5:6, 24-27.

(Jaʹgur) [possibly related to Aramaic word meaning “[stone] heap”].

A city in the southern part of Judah. (Jos 15:21) Jagur is possibly to be identified with Khirbet el Gharra (Tel ʽIra), about 14 km (8.5 mi) E of Beer-sheba.

A poetic shortened form of Jehovah, the name of the Most High God. (Ex 15:1, 2) This abbreviated form is represented by the first half of the Hebrew Tetragrammaton יהוה (YHWH), that is, the letters yohdh (י) and heʼ (ה), the tenth and fifth letters of the Hebrew alphabet respectively.

Jah occurs 50 times in the Hebrew Scriptures, 26 times alone, and 24 times in the expression “Hallelujah,” which is, literally, a command to a number of people to “praise Jah.” However, the presence of “Jah” in the original is completely ignored by certain popular versions. (Dy, Mo, RS) The King James Version and An American Translation have it only once, as “Jah” and “Yah” respectively. (Ps 68:4) In the English Revised Version it appears twice in the body of the text (Ps 68:4; 89:8), and in the American Standard Version the full form, Jehovah, is substituted throughout, but these latter two translations in practically every occurrence of the contracted form call it to our attention in footnotes. The New World Translation preserves for the reader all 50 occurrences of Jah, or Yah; and Rotherham’s Emphasised Bible, 49 of them.

In the Christian Greek Scriptures “Jah” appears four times in the expression Hallelujah. (Re 19:1, 3, 4, 6) Most Bibles simply carry this Greek expression over into English untranslated, but G. W. Wade renders it, “Praise ye Jehovah,” and the New World Translation reads, “Praise Jah, you people!”

In point of time “Jah” could not have been a primitive form of the divine name used earlier than the Tetragrammaton itself. The latter full form, Jehovah, occurs 165 times in the Masoretic text in the book of Genesis, but it was not until the account of events after the Exodus from Egypt that the shorter form first appeared.​—Ex 15:2.

The single syllable Jah is usually linked with the more moving emotions of praise and song, prayer and entreaty, and is generally found where the subject theme dwells upon a rejoicing over victory and deliverance, or where there is an acknowledgment of God’s mighty hand and power. Examples of this special usage are abundant. The phrase, “Praise Jah, you people!” (Hallelujah) appears as a doxology, that is, an expression of praise to God, in the Psalms, the first being at Psalm 104:35. In other psalms it may be at the beginning only (Ps 111, 112), occasionally within a psalm (135:3), sometimes at the end only (Ps 104, 105, 115-117), but often at both the beginning and the end (Ps 106, 113, 135, 146-150). In the book of Revelation heavenly personages repeatedly punctuate their praise of Jehovah with this expression.​—Re 19:1-6.

The remaining instances where “Jah” appears also reflect exaltation in songs and petitions to Jehovah. There is the song of deliverance by Moses. (Ex 15:2) In those recorded by Isaiah a double emphasis is gained by combining both names, “Jah Jehovah.” (Isa 12:2; 26:4) Hezekiah, in his poetic exultation after being miraculously healed when close to death, expressed heightened feelings by repetition of Jah. (Isa 38:9, 11) The contrast is drawn between the dead, who cannot praise Jah, and those determined to live a life of praise to him. (Ps 115:17, 18; 118:17-19) Still other psalms display a prayerful appreciation for deliverance, protection, and correction.​—Ps 94:12; 118:5, 14.

(Jaʹhath).

1. A descendant of Judah. Jahath’s two sons founded the families of the Zorathites.​—1Ch 4:1, 2.

2. A Levite descended from Gershon (Gershom) through Libni, and an ancestor of Asaph.​—Ex 6:17; 1Ch 6:1, 20, 39-43.

3. Another Levite descended from Gershon, but through Gershon’s other son, Shimei. Jahath was the head over his brothers, and his sons became a paternal house.​—1Ch 23:6, 7, 10, 11.

4. A Levite during David’s reign; a descendant of Kohath’s son Izhar through Shelomoth.​—1Ch 6:18; 24:22.

5. One of four Levites, a Merarite, assigned to oversee the temple repair work that King Josiah promoted.​—2Ch 34:12.

(Jaʹhaz).

A city E of the Jordan and evidently situated N of the Arnon. It was probably wrested from the Moabites by Amorite King Sihon. (Nu 21:23-26) At Jahaz the Israelites defeated the forces of Sihon, and the city itself became a Reubenite possession. (De 2:32, 33; Jos 13:15, 18, 23; Jg 11:20, 21) Subsequently Jahaz was designated as a Levite city for the Merarites. (Jos 21:34, 36) Later in Israel’s history the city came under Moabite control. On the Moabite Stone, King Mesha boasted of having taken Jahaz from the king of Israel with 200 warriors. Also, the prophets Isaiah and Jeremiah mention the city in pronouncements against Moab.​—Isa 15:1, 4; Jer 48:1, 34.

Although scholars have suggested several possible sites for ancient Jahaz, its precise location remains unknown.

(Ja·ha·ziʹel) [May God Behold; God Has Beheld].

1. Third-listed son of Hebron, a Kohathite of the tribe of Levi.​—1Ch 23:6, 12, 19; 24:23.

2. One of the mighty men who joined David at Ziklag.​—1Ch 12:1, 4.

3. One of the priests with trumpets stationed before the ark of the covenant after David had it brought to Jerusalem.​—1Ch 16:1, 6.

4. The Levite who was empowered by Jehovah’s spirit to speak words of encouragement to King Jehoshaphat and the congregation when they were threatened by a superior force of the enemy. “Here is what Jehovah has said to you, ‘Do not you be afraid or be terrified because of this large crowd,’” Jahaziel declared, “‘for the battle is not yours, but God’s. . . . You will not need to fight in this instance. Take your position, stand still and see the salvation of Jehovah in your behalf.’” (2Ch 20:14-17) Jahaziel was the son of Zechariah, a descendant of Asaph of the Gershom (Gershon [Ge 46:11]) family of Levites, hence not a priest.​—1Ch 6:39-43.

5. The father of Shecaniah, who was one of those returning to Jerusalem with Ezra in 468 B.C.E.​—Ezr 8:1, 5.

(Jahʹdai).

A father of six sons listed among the descendants of Judah’s great-grandson Caleb. Jahdai’s exact relationship to Caleb is not given.​—1Ch 2:3, 42, 47.

(Jahʹdi·el) [possibly, May God Feel Glad].

One of the household heads of the half tribe of Manasseh residing E of the Jordan; a valiant, mighty man. Jahdiel’s descendants “began to act unfaithfully” toward Jehovah, leading to eventual exile by the Assyrians.​—1Ch 5:23-26.

(Jahʹdo) [possibly, May He Feel Glad].

A name in the genealogy of Gad’s tribe; son of Buz and father of Jeshishai.​—1Ch 5:11, 14.

(Jahʹle·el).

Third-listed son of Zebulun and founder of the family of Jahleelites in his father’s tribe.​—Ge 46:14; Nu 26:26.

(Jahʹle·el·ites) [Of (Belonging to) Jahleel].

Descendants of Jahleel of the tribe of Zebulun.​—Nu 26:26.

(Jahʹmai).

Head of a forefather’s house in the tribe of Issachar; son of Tola.​—1Ch 7:1, 2.

(Jahʹze·el) [God Divides].

The first-listed son of Naphtali and founder of the Jahzeelite family in that tribe. (Ge 46:24; Nu 26:48) His name is also spelled Jahziel.​—1Ch 7:13.

(Jahʹze·el·ites) [Of (Belonging to) Jahzeel].

Descendants of Jahzeel of the tribe of Naphtali.​—Nu 26:48.

(Jah·zeiʹah) [May Jah Behold; Jah Has Beheld].

One who perhaps opposed Ezra’s proposal that the sons of Israel send away their foreign wives and the children born to them; son of Tikvah. (Ezr 10:3, 10, 11, 15) However, it has been suggested that this opposition of Jahzeiah and Jonathan was not against Ezra’s suggestion but against the procedure adopted for carrying it out. According to the Greek Septuagint and Latin Vulgate, Jahzeiah and the others assisted rather than opposed Ezra. Hence, an alternate rendering of Ezra 10:15 says that Jonathan and Jahzeiah “were the ones that acted representatively in this behalf.”​—NW ftn; see also KJ; AS, ftn; Dy; Kx.

(Jahʹze·rah).

A priest whose descendant lived in Jerusalem after the Babylonian exile. (1Ch 9:12) He is probably the same as Ahzai in Nehemiah 11:13.

(Jahʹzi·el) [God Divides].

An alternate spelling of Jahzeel (Ge 46:24), who was the first-listed son of Naphtali.​—1Ch 7:13.

See PRISON.

One having in his custody persons accused of breaking the law; a prison keeper. Two Greek words are translated in the Scriptures as jailer: ba·sa·ni·stesʹ, meaning “tormentor,” and de·smo·phyʹlax, a compound of de·smosʹ (band, fetter) and phyʹlax (guard).

Jailers often inflicted cruel tortures on prisoners, hence were called ba·sa·ni·stesʹ. For example, debtors were sometimes thrown into prison for failing to pay what they owed. There the jailer might scourge and torture them, and they would not be released until, as Jesus said, they “paid over the last coin of very little value.” (Mt 5:25, 26) This also was the point of Jesus’ illustration about the unmerciful slave. When the master learned what his ungrateful slave had done, he “delivered him to the jailers [ba·sa·ni·staisʹ], until he should pay back all that was owing.”​—Mt 18:34, 35; compare Re 14:11, where “torment” is translated from ba·sa·ni·smouʹ.

If the prisoners escaped, jailers were held liable for the penalty imposed on the escapee, according to Roman custom. Hence, when Peter was set free from prison by an angel, we read that Herod “examined the guards and commanded them to be led off to punishment.”​—Ac 12:19.

In Philippi, Paul and Silas were dragged before the civil magistrates, who commanded that they be beaten with rods, and “after they had inflicted many blows upon them, they threw them into prison, ordering the jailer [de·smo·phyʹla·ki] to keep them securely. Because he got such an order, he threw them into the inner prison and made their feet fast in the stocks.” (Ac 16:22-24) Then in the middle of the night a great earthquake opened all the prison doors. This caused the jailer to imagine the prisoners had escaped, and realizing what severe punishment would be meted out to him if this were so, he was about to kill himself when Paul informed him that they were all there. These events, together with Paul’s instructions, caused this jailer to exercise faith, and he and his household became baptized believers.​—Ac 16:25-36.

(Jaʹir).

1. A descendant of Judah through his grandson Hezron. Hezron married a woman from the tribe of Manasseh. (1Ch 2:21, 22) Jair is reckoned as a descendant of Manasseh rather than Judah, likely because of his exploits in the territory of Manasseh, where he captured a number of tent cities and named them after himself, which name they kept for many generations.​—Nu 32:41; De 3:14; Jos 13:30; 1Ki 4:13; see HAVVOTH-JAIR.

2. The seventh judge of Israel. Since he was a Gileadite of high standing and each of his 30 sons is connected with one of the above-mentioned tent cities of Jair, he was likely a descendant of No. 1 above. Jair judged Israel for 22 years, after which he died and was buried in Kamon.​—Jg 10:3-5.

3. Father of Mordecai; tribe of Benjamin.​—Es 2:5.

4. Father of the Elhanan who slew Goliath’s brother Lahmi. (1Ch 20:5) The corresponding passage at 2 Samuel 21:19 evidently contains a copyist’s error.​—See LAHMI.

(Jaʹir·ite) [Of (Belonging to) Jair].

The designation of Ira the “priest of David.” (2Sa 20:26) Perhaps Ira was a descendant of the Manassite Jair. But if the Syriac Peshitta is correct, he may have been a priest from the Levite city of Jattir.​—See IRA No. 1.

(Jaʹi·rus).

A presiding officer of the synagogue (probably in Capernaum) whose only daughter Jesus resurrected.​—Mt 9:18; Mr 5:22; Lu 8:41, 42.

When, in late 31 or early 32 C.E., Jairus’ 12-year-old daughter became so ill that she was expected to die, her father sought out Jesus, fell at his feet, and implored him to come and cure her before it was too late. While leading Jesus to his home, Jairus surely must have been greatly encouraged by witnessing Jesus heal a woman subject for 12 years to a flow of blood. But how disheartening to receive word from messengers that his own little daughter had already died! Nonetheless, Jesus urged Jairus not to fear, but to exercise faith. Passing amid the noisy mourners who scorned and ridiculed Jesus’ remark that the child was only sleeping, Jairus, his wife, and three apostles accompanied Jesus inside, where Jesus restored the girl to life. As might be expected, Jairus and his wife were “beside themselves with great ecstasy.”​—Mr 5:21-43; Mt 9:18-26; Lu 8:41-56.

(Jaʹkeh).

Father of Agur, the writer of what is recorded in Proverbs 30.​—Pr 30:1.

(Jaʹkim) [shortened form of Jekamiah, meaning “Jah Has Raised Up”].

1. A descendant of Benjamin through Shimei, included in a list of heads of fathers’ houses residing in Jerusalem.​—1Ch 8:1, 19-21, 28.

2. The priest whose paternal house was selected by lot for the 12th of the 24 divisions of priestly temple service during David’s reign.​—1Ch 24:3, 5, 12.

(Jaʹlam).

A son of Esau by his wife Oholibamah. Jalam was born in Canaan but was soon taken to Edom (Seir), where he eventually became a sheik.​—Ge 36:5, 6, 8, 14, 18; 1Ch 1:35.

(Jaʹlon).

A descendant of Judah; one of “the sons of Ezrah.”​—1Ch 4:17.

(Jamʹbres).

A resister of Moses, presumably one of the Egyptian magicians in the court of Pharaoh.​—2Ti 3:8; Ex 7:11; see JANNES.

[English equivalent of Jacob, meaning, “One Seizing the Heel; Supplanter”].

1. Father of the apostle Judas (not Judas Iscariot).​—Lu 6:16; Ac 1:13.

2. Son of Zebedee; brother of John and one of the 12 apostles of Jesus Christ. (Mt 10:2) His mother, it seems, was Salome, as may be noted by comparing two accounts of the same event. One mentions “the mother of the sons of Zebedee,” the other calls her “Salome.” (Mt 27:55, 56; Mr 15:40, 41; see SALOME No. 1.) A further comparison of John 19:25 perhaps points to Salome as the fleshly sister of Mary, Jesus’ mother. If so, James was a first cousin of Jesus.

James and his brother were working with their father in the fishing business in 30 C.E. when Jesus called them, together with associate fishermen Peter and Andrew, to be his disciples and “fishers of men.” In answering Jesus’ call, James and John left a fishing business that was a partnership with Peter and Andrew and that was large enough to employ hired men.​—Mt 4:18-22; Mr 1:19, 20; Lu 5:7-10.

The next year, 31 C.E., when Jesus designated 12 of his disciples to be apostles, James was one of the group selected.​—Mr 3:13-19; Lu 6:12-16.

Often Peter, James, and John were mentioned as being together in close company with Christ. For example, these three were the only ones present with Christ in the mount of transfiguration (Mt 17:1, 2), were the only apostles invited into the house to witness the resurrection of Jairus’ daughter (Lu 8:51), and were the ones closest to Jesus in Gethsemane while he was praying that last night (Mr 14:32-34). Peter, James, and John, together with Andrew, were the ones that asked Jesus when the foretold destruction of Jerusalem’s temple would be and what would be the sign of his presence and of the conclusion of the system of things. (Mr 13:3, 4) James is always mentioned along with his brother John, and in the majority of instances he is mentioned first. This may indicate he was the older of the two.​—Mt 4:21; 10:2; 17:1; Mr 1:19, 29; 3:17; 5:37; 9:2; 10:35, 41; 13:3; 14:33; Lu 5:10; 6:14; 8:51; 9:28, 54; Ac 1:13.

To James and his brother, Jesus gave the surname Boanerges, a Semitic term meaning “Sons of Thunder.” (Mr 3:17) This may have been because of the energetic, fiery, and enthusiastic nature of these men. On one occasion, for example, when certain Samaritans were inhospitable toward Jesus, James and John wanted to call down fire from heaven to annihilate them. Although reproved by Jesus for suggesting such revenge, this attitude was indicative of their righteous indignation and also of their faith. (Lu 9:51-55) They also entertained ambitions of having the most prominent positions in the Kingdom, at the right and left hands of Jesus, and they apparently got their mother (possibly Jesus’ aunt) to request such favors of him. After explaining that such decisions were made by the Father, Jesus took the occasion to point out that “whoever wants to be first among you must be your slave.”​—Mt 20:20-28.

James evidently died in 44 C.E. Herod Agrippa I had him executed with the sword. He was the first of the 12 apostles to die as a martyr.​—Ac 12:1-3.

3. Another apostle of Jesus Christ and son of Alphaeus. (Mt 10:2, 3; Mr 3:18; Lu 6:15; Ac 1:13) It is generally believed and quite probable that Alphaeus was the same person as Clopas, in which event James’ mother was Mary, the same Mary that was “the mother of James the Less and of Joses.” (Joh 19:25; Mr 15:40; Mt 27:56) He may have been called James the Less because of being either smaller in physical stature or younger in age than the other apostle James, the son of Zebedee.

4. Son of Joseph and Mary, and half brother of Jesus. (Mr 6:3; Ga 1:19) Although not an apostle, it was evidently this James who was an overseer of the Christian congregation at Jerusalem (Ac 12:17) and who wrote the Bible book bearing his name. (Jas 1:1) He may have been next to Jesus in age, being the first named of Mary’s four natural-born sons: James, Joseph, Simon, and Judas. (Mt 13:55; see BROTHER.) Paul implies in his letter to the Corinthians, written about the year 55 C.E., that James was married.​—1Co 9:5.

It appears that during Jesus’ ministry James was well acquainted with his brother’s activity (Lu 8:19; Joh 2:12), but though apparently not opposed, he was not one of the disciples and followers of Christ. (Mt 12:46-50; Joh 7:5) He was probably with his nonbelieving brothers when they urged Jesus to go boldly up to the Festival of Tabernacles, at a time when the rulers of the Jews were seeking to kill him. (Joh 7:1-10) James also may have been numbered among the relatives that said of Jesus: “He has gone out of his mind.”​—Mr 3:21.

However, after the death of Jesus and prior to Pentecost 33 C.E., James was assembled for prayer together with his mother, brothers, and the apostles in an upper chamber in Jerusalem. (Ac 1:13, 14) It was evidently to this James that the resurrected Jesus appeared personally, as reported at 1 Corinthians 15:7, so convincing this onetime nonbeliever that He was indeed the Messiah. This reminds us of Jesus’ personal appearance to Paul.​—Ac 9:3-5.

Thereafter James became a prominent member and, apparently, an “apostle” of the Jerusalem congregation. (See APOSTLE [Congregational Apostleships].) Thus, at Paul’s first visit with the Jerusalem brothers (about 36 C.E.), he says he spent 15 days with Peter but “saw no one else of the apostles, only James the brother of the Lord.” (Ga 1:18, 19) Peter, after his miraculous release from prison, instructed the brothers at John Mark’s home, “Report these things to James and the brothers,” thereby indicating James’ prominence. (Ac 12:12, 17) About 49 C.E. the issue of circumcision came before “the apostles and the older men” at Jerusalem. Following personal testimony by Peter, Barnabas, and Paul, James spoke, offering a decision that was approved and adopted by the assembly. (Ac 15:6-29; compare Ac 16:4.) Referring to that occasion, Paul says that James, Cephas, and John “seemed to be pillars” among those at Jerusalem. (Ga 2:1-9) At the close of a later missionary tour, Paul, in Jerusalem, reported on his ministry to James and “all the older men,” and these then gave him certain counsel to follow.​—Ac 21:15-26; see also Ga 2:11-14.

That it was this ‘brother of Jesus’ who wrote the book of James, and not one of the apostles by the same name (either the son of Zebedee or the son of Alphaeus), seems to be indicated at the beginning of his letter. There the writer identifies himself as “a slave of God and of the Lord Jesus Christ,” rather than as an apostle. In a similar fashion his brother Judas (Jude) also identified himself as “a slave of Jesus Christ, but a brother of James.” (Jas 1:1; Jude 1) Both brothers humbly avoided identifying themselves as fleshly brothers of the Lord Jesus Christ.

His being called “James the Just” is based on traditions that say he was so designated because of his way of life. There is no record in the Scriptures of James’ death. The secular historian Josephus, however, says that during the interval between the death of Governor Festus, about 62 C.E., and the arrival of his successor Albinus, the high priest, Ananus (Ananias), “convened the judges of the Sanhedrin and brought before them a man named James, the brother of Jesus who was called the Christ, and certain others. He accused them of having transgressed the law and delivered them up to be stoned.”​—Jewish Antiquities, XX, 200 (ix, 1).

An inspired letter of the Christian Greek Scriptures. It is one of the so-called general letters because, like First and Second Peter, First John, and Jude (but unlike most of the apostle Paul’s letters), it was not addressed to any specific congregation or person. This letter is addressed to “the twelve tribes that are scattered about.”​—Jas 1:1.

Writer. The writer calls himself simply “James, a slave of God and of the Lord Jesus Christ.” (Jas 1:1) Jesus had two apostles named James (Mt 10:2, 3), but it is unlikely that either of these wrote the letter. One apostle, James the son of Zebedee, was martyred about 44 C.E. (Ac 12:1, 2) As the contents of the letter itself indicate, it is very unlikely that it could have been written that soon after the forming of the Christian congregation. (Jas 1:1) The other apostle James, the son of Alphaeus, is not prominent in the Scriptural record, and very little is known about him. The outspoken nature of the letter of James would seem to weigh against the writer’s being James the son of Alphaeus, for he would likely have identified himself as one of the 12 apostles, in order to back up his strong words with apostolic authority.

Rather, evidence points to James the half brother of Jesus Christ, to whom the resurrected Christ evidently had made a special appearance, and who was prominent among the disciples. (Mt 13:55; Ac 21:15-25; 1Co 15:7; Ga 2:9) The writer of the letter of James identifies himself as “a slave of God and of the Lord Jesus Christ,” in much the same way as did Jude, who introduced the letter of Jude by calling himself “a slave of Jesus Christ, but a brother of James.” (Jas 1:1; Jude 1) Furthermore, the salutation of James’ letter includes the term “Greetings!” in the same way as did the letter concerning circumcision that was sent to the congregations. In this latter instance it was apparently Jesus’ half brother James who spoke prominently in the assembly of “the apostles and the older men” at Jerusalem.​—Ac 15:13, 22, 23.

Canonicity. The letter of James is contained in the Vatican Manuscript No. 1209, as well as the Sinaitic and the Alexandrine Manuscripts of the fourth and fifth centuries C.E. The Syriac Peshitta includes it, and it is found in at least ten ancient catalogs before the Council of Carthage in 397 C.E. Early religious writers quoted from it, Origen, Cyril of Jerusalem, Jerome, and others recognizing the letter as authentic Scripture.

Date and Place of Composition. The letter gives no indication that Jerusalem’s fall to the Romans (in 70 C.E.) had yet taken place. According to the Jewish historian Josephus, a high priest named Ananus, a Sadducee, was responsible for bringing James and others before the Sanhedrin and having them stoned to death. This event, Josephus writes, occurred after the death of the Roman procurator Festus, but before his successor Albinus arrived. (Jewish Antiquities, XX, 197-203 [ix, 1]) If so, and if the sources placing the death of Festus at about 62 C.E. are correct, then James must have written his letter sometime prior to that date.

Jerusalem was the probable place of composition, for that is where James resided.​—Ga 1:18, 19.

To Whom Written. James wrote the letter to “the twelve tribes that are scattered about,” literally, “the (ones) in the dispersion.” (Jas 1:1, ftn) He here addresses his spiritual “brothers,” those who hold to “the faith of our Lord Jesus Christ,” primarily those living beyond Palestine. (1:2; 2:1, 7; 5:7) James bases much of his argument on the Hebrew Scriptures, but this does not prove that his letter was only for Jewish Christians, even as one’s acquaintance with the Hebrew Scriptures in modern times does not prove that one is of Jewish descent. His reference to Abraham as “our father” (2:21) is in harmony with Paul’s words at Galatians 3:28, 29, where he shows that one’s being of the true seed of Abraham is not determined by whether one is a Jew or a Greek. Therefore, “the twelve tribes” addressed must be the spiritual “Israel of God.”​—Ga 6:15, 16.

Purpose. James’ purpose in writing seems to have been twofold: (1) to exhort his fellow believers to display faith and endurance amid their trials, and (2) to warn them against sins resulting in divine disapproval.

Some had fallen into the snare of looking to those more prominent and rich and showing favoritism. (Jas 2:1-9) They failed to discern what they really were in God’s eyes and were hearers of the word but not doers. (1:22-27) They had begun to use their tongues wrongly, and their cravings for sensual pleasure were causing fights among them. (3:2-12; 4:1-3) Their desire for material things had brought some into the position of being friends of the world and therefore, not chaste virgins, but spiritual “adulteresses,” at enmity with God.​—4:4-6.

James corrected them on the matter of being doers as well as hearers by showing from Scriptural examples that a man having real faith would manifest it by works in harmony with his faith. For example, one having true faith would not say to a brother naked and lacking food, “Go in peace, keep warm and well fed,” and not give him the necessities. (Jas 2:14-26) Here James was not contradicting Paul by saying that one could earn salvation by works. Rather, he accepts faith as the basis for salvation but points out that there cannot be genuine faith that does not produce good works. This is in harmony with Paul’s description of the fruitage of the spirit, at Galatians 5:22-24, and his counsel to put on the new personality, at Ephesians 4:22-24 and Colossians 3:5-10, as well as his admonition to do good and share with others, at Hebrews 13:16.

Style. James’ letter has a strong prophetic tone and contains many figures of speech and similes, giving it a certain resemblance to Jesus Christ’s discourses, such as the Sermon on the Mount. Like Jesus, James drew on physical things​—the sea, vegetation, animals, boats, a farmer, the earth—​to give colorful backing to his arguments on faith, control of the tongue, patience, and so forth. (Jas 1:6, 9-11; 3:3-12; 5:7) This, together with the use of pointed questions and more than 50 imperatives in this relatively short letter, made James’ letter dynamic.

Relationship to Earlier Inspired Scripture. James quoted or referred to the Hebrew Scriptures with regard to man’s creation (Jas 3:9; Ge 1:26); Abraham and Rahab (Jas 2:21-26; Ge 15:6; 22:9-12; Jos 2; Isa 41:8); Job (Jas 5:11; Job 1:13-22; 2:7-10; 42:10-17); the Law (Jas 2:8, 11; Ex 20:13, 14; Le 19:18; De 5:17, 18), and Elijah (Jas 5:17, 18; 1Ki 17:1; 18:1). There are many pointed examples of direct harmony with statements of Jesus Christ. To name a few: concerning persecution (Jas 1:2; Mt 5:10-12); asking for and receiving things from God (Jas 1:5, 17; Lu 11:9-13); being both hearers and doers (Jas 1:22; Mt 7:21-27); separateness from the world (Jas 4:4; Joh 17:14); not judging others (Jas 4:12; Lu 6:37); reliability of one’s word (Jas 5:12; Mt 5:33-37).

James 4:5 has presented a problem because there is uncertainty about the verse(s) James quoted (or perhaps only referred to). This text reads: “Or does it seem to you that the scripture says to no purpose: ‘It is with a tendency to envy that the spirit which has taken up residence within us keeps longing’?” It has been suggested that these words were drawn by James under divine inspiration from the general thought of such texts as Genesis 6:5; 8:21; Proverbs 21:10; and Galatians 5:17.

[Box on page 1253]

HIGHLIGHTS OF JAMES

A letter emphasizing that faith has to be demonstrated by works

Written before 62 C.E., more than eight years prior to Jerusalem’s destruction by the Romans

Christians enduring faithfully under trial have reason to be happy (1:1-18)

God will generously give us the wisdom needed to endure if we keep asking for it in faith

Never does God try us with evil things; but a person may be enticed into a wrong course by his own wrong desire

Everything that Jehovah provides is good

Worship that is acceptable to God requires right works to demonstrate one’s faith (1:19–2:26)

Put away all badness and accept God’s word with mildness; be a doer of the word and not merely a hearer

Learn to control the tongue, look after orphans and widows, and keep without spot from the world

Favoring the rich while disregarding the poor is a violation of “the kingly law” of love

A living faith is revealed by works, as is evident in the examples of Abraham and Rahab

Teachers have a great responsibility before Jehovah (3:1-18)

They, and all Christians, must learn to control the tongue

They can do this if they manifest wisdom from above

Worldly tendencies will affect our relationship with God (4:1–5:12)

Those guilty of fighting to attain their selfish aims or those condemning their brothers need to repent

Friendship with the world is enmity with God

Materialistic planning that ignores Jehovah’s will is arrogant

Divine judgment is in store for rich, defrauding oppressors

A spirit of impatience and sighing under adversity must be guarded against while we wait for Jesus Christ to judge

To recover from spiritual sickness resulting from sin, the suffering one should call on elders for help (5:13-20)

An open confession of sin as well as prayers on behalf of the sinner by the elders will promote spiritual healing

To recover an erring brother is to save him from spiritual death

(Jaʹmin) [Right Hand].

1. The second-listed son of Simeon. (Ge 46:10; Ex 6:15; 1Ch 4:24) He founded the family of the Jaminites.​—Nu 26:12.

2. A descendant of Judah through Hezron’s grandson Ram.​—1Ch 2:9, 25, 27.

3. A postexilic Levite who helped explain the Law to the people assembled in Jerusalem.​—Ne 8:7.

(Jaʹmin·ites) [Of (Belonging to) Jamin].

Descendants of Jamin of Simeon’s tribe.​—Nu 26:12.

(Jamʹlech) [May [God] Cause to Reign].

One of the chieftains of the tribe of Simeon who, in the days of King Hezekiah, extended their territory into the Valley of Gedor.​—1Ch 4:24, 34, 38-41.

(Jaʹnai) [possibly, May [God] Answer; [God] Has Answered].

A Gadite residing in the territory of Bashan.​—1Ch 5:11, 12.

(Jaʹnim).

A city in the mountainous region of Judah. (Jos 15:20, 48, 53) Janim is tentatively identified with Beni Naʽim, about 5 km (3 mi) ESE of Hebron.

(Janʹna·i).

An ancestor of Jesus’ mother Mary; the fifth generation prior to her.​—Lu 3:24.

(Janʹnes).

A resister of Moses with whom Paul compares apostates who resist the truth. (2Ti 3:8, 9) Jannes and Jambres, whose ‘madness became plain to all,’ are not identified in the Hebrew Scriptures, but it is generally agreed that they were two of the leading men in Pharaoh’s court, perhaps the magic-practicing priests who resisted Moses and Aaron on their numerous appearances there. (Ex 7:11, 12, 22; 8:17-19; 9:11) The amount of tradition that agrees with this greatly outweighs what little there is to the contrary. Non-Christian sources, such as Numenius, Pliny the Elder, Lucius Apuleius, a Qumran writing, the Targum of Jonathan, and several apocryphal writings all mention one or both of these men.

(Ja·noʹah) [from a root that means “rest; settle down”].

1. A boundary location of Ephraim usually identified with Khirbet Yanun, about 20 km (12 mi) SE of Samaria.​—Jos 16:5-7.

2. A city in the ten-tribe kingdom taken by Tiglath-pileser III during Pekah’s reign (c. 778-759 B.C.E.). Its inhabitants were deported to Assyria. (2Ki 15:29) The exact location of Janoah is uncertain. Although some identify it with Yanouh, about 10 km (6 mi) E of Tyre, this location is considered to be too far W of the other cities listed at 2 Kings 15:29. Most scholars favor Tell en-Naʽmeh, about 10 km (6 mi) NE of Kedesh in Galilee.

(Jaʹpheth) [May He Grant Ample Space].

A son of Noah; brother of Shem and of Ham. Although usually listed last, Japheth appears to have been the eldest of the three sons, as the Hebrew text of Genesis 10:21 refers to “Japheth the oldest” (“elder,” KJ; Da; Yg; Le; AS, ftn). Some translators, however, understand the Hebrew text here to refer instead to Shem as “the elder brother of Japheth.” (RS; also AT, JB, NE) Considering Japheth to be Noah’s eldest son would place the time of his birth at 2470 B.C.E.​—Ge 5:32.

Japheth and his wife were among the eight occupants of the ark, thereby surviving the Flood. (Ge 7:13; 1Pe 3:20) Remaining childless until after the Flood, they thereafter produced seven sons: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. (Ge 10:1, 2; 1Ch 1:5) These sons and also some grandsons are the ones from whom “the population of the isles of the nations [“coastland peoples,” RS] was spread about in their lands, each according to its tongue, according to their families, by their nations.” (Ge 10:3-5; 1Ch 1:6, 7) Historically, Japheth was the progenitor of the Aryan or Indo-European (Indo-Germanic) branch of the human family. The names of his sons and grandsons are found in ancient historical texts as relating to peoples and tribes residing mainly to the N and W of the Fertile Crescent. They appear to have spread from the Caucasus eastward into Central Asia and westward through Asia Minor to the islands and coastlands of Europe and perhaps all the way to Spain. Arabian traditions claim that one of Japheth’s sons was also the progenitor of the Chinese peoples.​—See CHART and MAP, Vol. 1, p. 329.

As a result of Japheth’s respectful action taken in company with his brother Shem on the occasion of their father’s drunkenness, Japheth was the object of his father’s blessing. (Ge 9:20-27) In that blessing, Noah requested for Japheth that God “grant ample space [Heb., yapht]” to him. This Hebrew expression is evidently derived from the same root word as the name Japheth (Heb., Yeʹpheth or Yaʹpheth) and appears to indicate that the meaning of Japheth’s name would be fulfilled in a literal sense and that his descendants would spread out over a wide area. His ‘residing in the tents of Shem’ is thought by some to indicate a peaceful relationship between the Japhethites and the Semites. However, since history does not particularly present such a peaceful association, it may, rather, be connected prophetically with God’s later promise to Shem’s descendants Abraham, Isaac, and Jacob, that in their “seed” all the families of the earth (including those descended from Japheth) would be blessed. (Ge 22:15-18; 26:3, 4; 28:10, 13, 14; compare Ac 10:34-36; Ga 3:28, 29.) Canaan’s ‘becoming a slave’ to the Japhethites finds fulfillment in the domination of the land of Canaan during the rule of the Medo-Persian Empire (a Japhetic power) and in the later conquests by the Greeks and the Romans, including the conquests of the Canaanite strongholds of Tyre and Sidon.

(Ja·phiʹa).

[1, 2: May [God] Beam Forth; [God] Has Beamed Forth]

1. The king of Lachish who joined forces with four other Amorite kings to punish Gibeon for making peace with Israel. (Jos 10:3-5) Gibeon’s call for help brought Joshua’s forces on a rescue mission from Gilgal. During the ensuing battle, the Israelites trapped Japhia and his allied kings in a cave at Makkedah. Later he and the others were executed and their dead bodies hung on stakes until sunset, after which they were thrown into the cave where they had sought refuge.​—Jos 10:6-27.

2. A son of David born at Jerusalem.​—2Sa 5:14, 15; 1Ch 3:7; 14:6.

3. A boundary site of Zebulun. (Jos 19:10, 12) It is identified with modern Yafa (Yafia), less than 3 km (2 mi) SW of Nazareth.

(Japhʹlet) [May He Provide Escape; He Has Provided Escape].

A descendant of Asher through Beriah and Heber. Three “sons of Japhlet” are included in the genealogy.​—1Ch 7:30-33.

(Japhʹle·tites) [Of (Belonging to) Japhlet].

An ancient people occupying territory on Ephraim’s boundary when the Israelites moved into the Promised Land. (Jos 16:3) There is no historical evidence linking the Japhletites with the descendant of Asher who was named Japhlet. (1Ch 7:30, 32) Secular history provides no additional information about them.

See VESSELS.

(Jaʹrah).

A descendant of Saul through Jonathan and, according to this genealogy, himself a father of three sons. (1Ch 9:39-42) He is called Jehoaddah at 1 Chronicles 8:36.

(Jaʹred).

Father of Enoch and a pre-Flood ancestor of Jesus Christ; the fifth generation after Adam. (1Ch 1:2; Lu 3:37) Jared, the son of Mahalalel, lived 962 years (3566-2604 B.C.E.), second only to his grandson Methuselah in longevity. He had a number of sons and daughters, becoming father to Enoch at the age of 162.​—Ge 5:15-20.

(Jarʹha).

An Egyptian slave of Judah’s descendant Sheshan. Since Sheshan had no sons, he gave his daughter in marriage to Jarha, enabling Jarha to father Attai and thus preserve Sheshan’s family line through him.​—1Ch 2:34, 35.

(Jaʹrib) [May [God] Contend; [God] Has Conducted [Our] Legal Case].

1. A son of Simeon (1Ch 4:24), elsewhere apparently called Jachin.​—Ge 46:10; see JACHIN No. 1.

2. One of the nine headmen whom Ezra sent to encourage Levites and Nethinim to come to the river Ahava and join the others on the journey to Jerusalem.​—Ezr 8:15-20.

3. One of the listed relatives of the priests who “promised by shaking hands” that they would dismiss their foreign wives in response to Ezra’s bidding.​—Ezr 10:18, 19.

(Jarʹmuth) [from a root meaning “be high (exalted)”].

1. One of five Amorite cities involved in the attempted punitive expedition against the Gibeonites. Its king, Piram, and his allies were defeated by Joshua. Thereafter this city of the Shephelah was assigned to Judah. (Jos 10:3-5, 23-25; 12:7, 11; 15:20, 33, 35) After the Babylonian exile Judeans again resided at Jarmuth. (Ne 11:25, 29) Khirbet Yarmuk (Tel Yarmut), some 26 km (16 mi) WSW of Jerusalem, seems to be the ancient site. Situated on a hilltop, it overlooks the coastal plains as far as Gaza by the Mediterranean Sea.

2. A city in Issachar assigned to the Gershonites. (Jos 21:27-29) It is believed to be the same as Ramoth (1Ch 6:73) and Remeth.​—Jos 19:21; see RAMOTH No. 1.

(Ja·roʹah).

A descendant of Gad who resided in the territory of Bashan.​—1Ch 5:11, 14.

See BOOK.

(Jaʹshen) [possibly, Sleeping; Falling Asleep].

The expression “the sons of Jashen” is found in the list of David’s mighty men. (2Sa 23:32) The parallel list at 1 Chronicles 11:34 calls him Hashem the Gizonite.

(Ja·shoʹbe·am) [possibly, The People Have Returned].

1. A Korahite warrior who joined David’s forces at Ziklag. (1Ch 12:1, 6) Possibly the same as No. 2.

2. The head one of David’s three most outstanding mighty men. Jashobeam used his spear to fight off several hundred of the enemy and was also one of the three to force their way into the Philistine camp to get water for David from the cistern of Bethlehem. (1Ch 11:11, 15-19) In the course of events, Jashobeam was appointed head of the first monthly division of 24,000. (1Ch 27:1, 2) He was a son of Zabdiel; a Hachmonite. His name is spelled Josheb-basshebeth at 2 Samuel 23:8.​—See JOSHEB-BASSHEBETH.

(Jaʹshub) [probably, He Has Returned].

1. The third-listed son of Issachar and founder of the Jashubite division of his tribe. (1Ch 7:1; Nu 26:23, 24) He is called Iob at Genesis 46:13.

2. One of “the sons of Bani” who, after returning from the Babylonian exile, took but then dismissed foreign wives.​—Ezr 10:29, 44.

(Jashʹu·bi-leʹhem).

Name in the genealogies of Judah, possibly a descendant of Shelah. However, some translators think this means “returned to Lehem,” that is, “to Bethlehem.”​—1Ch 4:21, 22; RS, AT, JB, Mo.

(Jashʹu·bites) [Of (Belonging to) Jashub].

Descendants of Issachar’s son Jashub (Iob), and one of the four major family divisions of the tribe.​—Nu 26:23-25; Ge 46:13.

(Jaʹson) [possibly from a root meaning “heal”].

A prominent Christian in Thessalonica who had ‘received Paul and Silas hospitably’ on their first journey into Macedonia. A mob of jealous Jews set about to take Paul and Silas from Jason’s house, but, not finding them there, they took Jason instead and made him the principal defendant in charges of sedition against Caesar. Jason and the others with him were released after giving “sufficient security,” perhaps in the form of bail.​—Ac 17:5-10.

In Paul’s letter to the Romans, written from Corinth on his next trip through Macedonia and Greece, Jason is one whose greetings are included. (Ro 16:21) If he is the same person as the Jason in Thessalonica, he apparently had come to Corinth, possibly with Paul. He is called a ‘relative’ of Paul, which can mean that he was a fellow countryman, though the primary meaning of the Greek word is “blood relative of the same generation.” If a close fleshly relative of Paul, he was naturally the one with whom Paul would stay in Thessalonica.

Modern jasper is an opaque variety of quartz containing an admixture of iron oxide. Its colors, often arranged in layers, are white, red, yellow, brown, or black. Jasper is harder than glass and is found in metamorphic rocks in mass or as distinct crystals. The best grades are used for gemstones and can be highly polished. Some scholars, however, believe that, since the jasper (Gr., iʹa·spis) at Revelation 21:11 is called “a most precious stone . . . shining crystal-clear,” the ancient stone may have been of greater rarity and value than the comparatively inexpensive modern jasper, and brilliantly translucent rather than opaque. Some scholars have suggested that the Greek term in reality refers to the diamond.

A stone of jasper (Heb., ya·halomʹ) representing one of Israel’s 12 tribes was placed in the last position in the second row of stones on Aaron’s “breastpiece of judgment.” (Ex 28:2, 15, 18, 21; 39:11) The jeweled “covering” worn by the king of Tyre was adorned with jasper. (Eze 28:12, 13) In the vision of Jehovah’s heavenly throne of splendor, John observed that “the one seated is, in appearance, like a jasper stone and a precious red-colored stone.” (Re 4:1-3, 10, 11) “The holy city, New Jerusalem,” is described as having a radiance like “a jasper stone shining crystal-clear.” The structure of the holy city’s wall was jasper, as was the first foundation stone.​—Re 21:2, 10, 11, 18, 19.

(Jathʹni·el).

One of the Levite gatekeepers for the house of Jehovah; the fourth son of Meshelemiah, a Korahite.​—1Ch 26:1, 2.

(Jatʹtir) [from a root meaning “more than enough; overflow”].

A priestly city in the mountainous region of Judah. (Jos 15:20, 48; 21:9, 10, 14; 1Ch 6:54, 57) It was to Jattir that David sent a portion of the spoils of victory taken from Amalekite raiders. Perhaps this was in appreciation for hospitality and friendship accorded to him, a fugitive from King Saul.​—1Sa 30:17-20, 26, 27, 31.

Jattir is usually identified with Khirbet ʽAttir (Horvat Yattir), about 21 km (13 mi) SSW of Hebron.

(Jaʹvan).

Fourth-listed son of Japheth and the father of Elishah, Tarshish, Kittim, and Dodanim (or Rodanim). As post-Flood descendants of Noah, they are included among those populating “the isles of the nations,” which phrase can also refer to the coastlands and not simply to islands surrounded by water. (Ge 10:2, 4, 5; 1Ch 1:5, 7) Historical evidence indicates that the descendants of Javan and his four sons settled in the islands and coastlands of the Mediterranean Sea from Cyprus (Kittim) to the western Mediterranean.​—See DODANIM; ELISHAH; KITTIM; TARSHISH No. 1.

Javan (Heb., Ya·wanʹ) is identified as the progenitor of the ancient Ionians, called by some “the parent tribe of the Greeks.” (Commentary on the Old Testament, by C. F. Keil and F. Delitzsch, 1973, Vol. I, The First Book of Moses, p. 163) The name I·aʹo·nes is used by the poet Homer (of perhaps the eighth century B.C.E.) as referring to the early Greeks, and beginning with Sargon II (eighth century B.C.E.), the name Jawanu begins to appear in Assyrian inscriptions.

In course of time the name Ionia came to be restricted to Attica (the region around Athens), the western coast of Asia Minor (corresponding to the coasts of the later provinces of Lydia and Caria), and the neighboring islands of the Aegean Sea. The sea that lies between southern Greece and southern Italy still retains the name Ionian, and this name is acknowledged to be of very ancient origin, supporting the view that this form of the name of Javan once applied to the mainland of Greece as well as to the later smaller area designated “Ionia.”

Following the Genesis account, the descendants of Javan first begin to be mentioned about the latter part of the ninth century B.C.E. by the prophet Joel. The prophet there condemns the Tyrians, Sidonians, and Philistines for selling the sons of Judah and Jerusalem in their slave trade with “the sons of the Greeks” (literally, “the Javanites,” or “the Ionians”). (Joe 3:4-6) Isaiah, in the eighth century B.C.E., foretells that some of the Jews surviving God’s expression of wrath would travel to many lands, including “Javan,” there proclaiming Jehovah’s glory.​—Isa 66:19.

Slaves and copper articles were listed in the late seventh or early sixth century B.C.E. as items being supplied by “Javan, Tubal and Meshech [these latter places evidently being located in eastern Asia Minor or to the N thereof]” to the wealthy commercial center of Tyre. (Eze 27:13) Verse 19 of the same prophecy again mentions Javan, but the fact that the other places mentioned in the context are in Syria, Palestine, and Arabia has led some to view the appearance of the name there to be the result of a scribal error. Rather than reading “and Javan from Uzal,” the Greek Septuagint renders Javan as “wine,” thus reading, “and with wine. From Asel [Uzal].” (LXX, Thomson) The Revised Standard Version reads “and wine from Uzal.” Others, however, suggest that Javan may here refer to a Greek colony located in Arabia or that it may perhaps be the name of an Arabian tribe or town.

In Daniel’s prophecy “Javan” is usually rendered by translators as “Greece,” since the historical fulfillment of Daniel’s writings makes this meaning evident. (Da 8:21; 10:20; 11:2) So, likewise, Zechariah’s prophecy (520-518 B.C.E.), foretelling the successful warfare of the ‘sons of Zion’ against Javan (Greece).​—Zec 9:13.

See ARMS, ARMOR.

(Jaʹzer) [May [God] Help].

An Amorite city with dependent towns, located E of the Jordan. In the time of Moses, the Israelites took Jazer and the surrounding region. (Nu 21:25, 32) Originally granted to Gad and fortified by that tribe, Jazer was subsequently assigned to the Levites. (Nu 32:1, 3-5, 34, 35; Jos 13:24, 25; 21:34, 38, 39; 1Ch 6:77, 81) It was one of the places mentioned in connection with the route followed by Joab and the chiefs of the military forces when they took the census that David had ordered without having divine authorization. (2Sa 24:4, 5) Toward the close of David’s reign certain mighty men of the Hebronites residing at Jazer were assigned administrative duties in Israel’s territory E of the Jordan.​—1Ch 26:31, 32.

In the eighth century B.C.E., Jazer was in Moabite hands. It seems that the region was then, if not already earlier, famous for its vine culture. Jazer and other Moabite cities were foretold to suffer future calamity.​—Isa 16:8-10; Jer 48:32, 33.

Various possible identifications have been suggested for ancient Jazer, but its precise location remains unknown.

(Jaʹziz).

The chief caretaker of King David’s flocks; a Hagrite.​—1Ch 27:31.

According to Biblical usage, “jealousy” may be a positive or a negative quality or emotion. (Pr 14:30; Zec 1:14) The Hebrew noun qin·ʼahʹ variously means “insistence on exclusive devotion; toleration of no rivalry; zeal; ardor; jealousy [righteous or sinful]; envying.” The Greek zeʹlos has a similar meaning.​—2Co 11:2; 12:20.

Jehovah’s Jealousy. Jehovah describes himself as “a God exacting exclusive devotion.” (Ex 20:5, ftn; De 4:24; 5:9; 6:15) He also says: “Jehovah, whose name is Jealous, he is a jealous God.” (Ex 34:14) Over what and with what kind of jealousy? Not with the envious, selfish jealousy of humans. It is a jealousy, a zeal or ardor for his holy name, concerning which he himself says: “I will show exclusive devotion for my holy name.”​—Eze 39:25.

For his name. When one considers what God’s name stands for, the reason for his “insistence on exclusive devotion” becomes clear. (Eze 5:13) His name represents all that is right and righteous. He is holy, clean, upright, loyal in the superlative degree. (Isa 6:3; Re 4:8; 16:5) His sovereignty is necessary to the existence of the universe, and allegiance to his sovereignty and laws is essential to the order and peace of all creation. (Pr 29:2; 1Co 14:33) His jealousy is therefore a pure, clean jealousy and is altogether for the benefit of his creatures, as their devotion brings him​—the Creator, Provider, and Giver of all good things—​no profit. (Job 41:11; Ps 145:16; Ro 11:35; Jas 1:17; Re 4:11) But in his devotion to righteousness his heart is made glad with loving appreciation when his servants stand firm for righteousness and give exclusive devotion to him.​—Pr 23:15, 16; 27:11.

Those serving God can rely on him to establish righteousness, being confident in his zeal for his name. He illustrated his zeal in his dealings with ancient Israel, and he tells us of the destruction of earthly governments and the establishment of the government of the Prince of Peace with justice and righteousness, saying: “The very zeal of Jehovah of armies will do this.”​—Isa 9:6, 7; Zep 3:8, 9.

For righteousness. In his love of righteousness and his insistence on exclusive devotion, Jehovah is impartial. Moses warned God’s covenant people Israel that if anyone forsook the covenant, “Jehovah’s anger and his ardor [would] smoke against that man, . . . and Jehovah [would] indeed wipe out his name from under the heavens.” (De 29:19-21) God told the apostate, idol-worshiping, immoral city of Jerusalem that he would judge her and give her “the blood of rage and jealousy.” (Eze 16:38; 23:25) This occurred when the Babylonians destroyed the city and the temple upon which Jehovah’s name had been placed, but which name they had grossly defamed. Nevertheless, his jealousy did not overshadow or flood out his purposes and his mercy, for Jehovah spared a remnant to return and rebuild the temple.

For his people. Because of his love for his people and because they bear his holy name, Jehovah is jealous for them with a fiery zeal. Just as a husband jealously protects his wife as precious to him, so Jehovah says: “He that is touching you is touching my eyeball.” (Zec 2:8) Accordingly, because of the malicious acts of the nations toward his people, God foretold: “I will be jealous for Zion with great jealousy, and with great rage I will be jealous for her,” also, that he would be zealous for his land and would show compassion upon his people.​—Zec 8:2; 1:14; Joe 2:18.

Inciting Jehovah to jealousy. In his insistence on exclusive devotion, Jehovah is not one to be mocked. (Ga 6:7) Any one of his servants who refuses to give him wholehearted devotion, failing to love him with his whole heart, mind, soul, and strength, is trying to serve two masters. Jesus explained that the result of this course would be disastrous, for such a man would love one master and despise the other. (Mt 6:24) Such a person is “inciting [Jehovah] to jealousy.” (De 32:16; 1Ki 14:22) In a vision given to Ezekiel, Jehovah showed him a “symbol of jealousy,” evidently idolatrous, in the gateway to the temple. (Eze 8:3, 5) For Judah’s turning away from exclusive devotion to him, Jehovah’s jealousy burned against them.

The apostle Paul says to Christians: “You cannot be partaking of ‘the table of Jehovah’ and the table of demons. Or ‘are we inciting Jehovah to jealousy’? We are not stronger than he is, are we?” (1Co 10:21, 22; De 32:21) He points out that if a Christian practices sin willfully after having received the accurate knowledge of the truth, he can look forward only to judgment and “a fiery jealousy that is going to consume those in opposition.”​—Heb 10:26, 27.

Jesus Christ. The Son of God, being more intimate with his Father than any other of his creatures, and better able to emulate him and reveal him to others, could say: “He that has seen me has seen the Father also.” (Joh 14:9; Mt 11:27; Joh 1:18) Consequently his zeal and jealousy for righteousness and his Father’s name exceeded that of all others. (Heb 1:9; Ps 45:7) He at all times rendered exclusive devotion to Jehovah. (Mt 4:10; Joh 8:29) When on earth, his heart burned with heated zeal, with jealousy because of the defamation of Jehovah’s name that was being brought by money-loving merchants in the temple. (Joh 2:13-17) Just as he there fulfilled the prophecy at Psalm 69:9, “Sheer zeal for your house has eaten me up,” so his followers can be sure of his zeal for completely establishing everlasting righteousness, justice, and respect for Jehovah’s name and sovereignty in fulfillment of the prophecy at Psalm 45:3-6.

Worshipers of God With Exclusive Devotion. All who have been true worshipers of God have exercised zeal for his service and jealousy for his name. The prophet Elijah, who did powerful works in turning many in Israel back from false worship to the worship of Jehovah, said: “I have been absolutely jealous for Jehovah the God of armies.” (1Ki 19:10, 14) Phinehas demonstrated devotion that pleased God and saved Israel from extermination by his zeal in killing a chieftain of Israel who had contaminated the camp by bringing in filthy phallic Baal worship. This was because, as an Israelite and a priest, Phinehas was “tolerating no rivalry at all” toward Jehovah.​—Nu 25:11; compare 2Ki 10:16.

The Christian congregation must exercise the same jealous watch, that no unclean thing should spring up as a “poisonous root” to cause trouble and defile many. (Heb 12:15) If anyone corrupt should slip in and try to defile others, the congregation must ‘exercise earnestness, clearing itself before Jehovah with indignation and zeal.’ They must ‘remove the wicked man from among them.’​—1Co 5:4, 5, 13; 2Co 7:11, 12.

It is good, therefore, for Christians to exercise “a godly jealousy” in behalf of fellow Christians. That is, they should be burning with the desire to do all they can to assist one another to maintain exclusive devotion to God and obedience to Christ. The apostle Paul likened those who were his spiritual brothers to a virgin engaged to Christ as his prospective bride. He was jealously protecting them so that they could be preserved unblemished for Christ. (2Co 11:2; compare Re 19:7, 8.) His zeal for them is demonstrated in many expressions in his letters to the Corinthian congregation and to others. And the jealousy that Christ himself has for his “bride” (Re 21:9) is shown in his strong statements to the congregations as recorded in Revelation, chapters 1 through 3.

Inciting to jealousy in a proper way. Jehovah showed mercy to the nation of Israel after all except a remnant had rejected the Messiah. The remnant of believing Jews was the beginning of the Christian congregation; Jehovah’s favor was now upon it rather than the rejected Jewish nation. Jehovah demonstrated this change of dealing by signs and portents and powerful works. (Heb 2:3, 4) He opened the way for Gentiles to come into his favor. But he did not ‘close the door’ on Israel altogether. As the Scriptures point out: “Did they [all Israelites] stumble so that they fell completely? Never may that happen! But by their false step there is salvation to people of the nations, to incite them to jealousy.” (Ro 11:11) This was what Jehovah, centuries beforehand, had said he was going to do, which resulted in the saving of some. (De 32:21; Ro 10:19) The apostle Paul, who earnestly sought the good of fellow Israelites, followed this principle, saying: “Forasmuch as I am, in reality, an apostle to the nations, I glorify my ministry, if I may by any means incite those who are my own flesh to jealousy and save some from among them.”​—Ro 11:13, 14; 10:1.

Misdirected Zeal. One may be sincerely zealous, or jealous, for a certain cause and yet be wrong and displeasing to God. That was true of many of the Jews of the first century. They looked for righteousness to come to them through their own works under the Mosaic Law. But Paul showed that their zeal was misdirected because of lack of accurate knowledge. Therefore they did not receive the real righteousness that comes from God. They would have to see their error and turn to God through Christ to receive righteousness and freedom from the condemnation of the Law. (Ro 10:1-10) Saul of Tarsus was one of such, being extremely zealous for Judaism to the point of excess, “persecuting the congregation of God and devastating it.” He was scrupulously keeping the Law as “one who proved himself blameless.” (Ga 1:13, 14; Php 3:6) Yet his jealousy for Judaism was a misdirected one. He was sincere of heart, for which reason Jehovah exercised undeserved kindness through Christ in turning him to the way of true worship.​—1Ti 1:12, 13.

Jealousy and Envy. A person who shows improper jealousy suspects others without adequate cause or resents the diversion to another of what he unjustifiably claims as his own. An envious person discontentedly desires or covets the good fortune and attainments of others. The context often determines the sense in which the Hebrew words usually translated “jealous” or “jealousy,” but sometimes “envy,” are used in the Bible. The same is true of the Greek word for “jealousy,” but the Greek language also has a separate word, phthoʹnos, for “envy.”

In the Corinthian congregation of the first century, ambitious men had come in, calling attention to themselves, boasting in men, and they were bringing about strife in the congregation. The congregation was split into factions jealously looking to, exalting, and following men. Paul pointed out that such jealousy was fleshly, not spiritual. (1Co 3:3; 2Co 12:20) He explained that godly love is not jealous in an improper way but, rather, is trusting and hopeful, always acting in the interests of others.​—1Co 13:4, 5, 7.

Jealousy of the kind that Paul spoke against in the Corinthian congregation is not righteous. It is not in behalf of exclusive devotion to Jehovah. Rather, it is a form of idolatry, demonic in origin, and it breeds envy and strife. The Bible repeatedly warns against it, showing that it affects the heart itself. Jesus’ half brother James wrote: “If you have bitter jealousy and contentiousness in your hearts, do not be bragging and lying against the truth. This is not the wisdom that comes down from above, but is the earthly, animal, demonic. For where jealousy and contentiousness are, there disorder and every vile thing are.”​—Jas 3:14-16; Ro 13:13; Ga 5:19-21.

Jealousy of the wrong kind has a detrimental effect on one’s physical health, for “a calm heart is the life of the fleshly organism, but jealousy is rottenness to the bones.” (Pr 14:30) Jealousy results from harboring suspicion or resentment within oneself. It can be more destructive than rage or anger because it may be more deep-rooted, more lasting and persistent, and less easily assuaged. Usually reason is thrown to the winds. (Pr 27:4) And the jealousy of a man who is righteously enraged toward another who commits adultery with his wife will not accept any sort of excuse or ransom!​—Pr 6:32-35.

The wrong kind of jealousy can bring a person to a point where he sins against God, as did the ten half brothers of Joseph. (Ge 37:11; Ac 7:9) It can lead to loss of life for an individual and others involved, as it did in the case of Dathan and Abiram and members of their households. (Ps 106:16, 17) Worse yet, jealousy prompted unbelieving Jews to commit serious crimes toward the apostles and, in addition, blasphemy and attempted murder.​—Ac 13:45, 50; 14:19.

Marital Jealousy. Jealousy of one toward his (or her) mate is good if it is a proper jealousy, a zeal for the mate’s benefit and well-being. But improper jealousy, or mistrust without foundation, is wrong and lacking love, and it can result in ruin to the marriage.​—1Co 13:4, 7.

Under the Mosaic Law, provision was made for cases of jealousy where the husband suspected his wife of secret adultery. If there were not the required two witnesses to prove the accusation so that the human judges could act to apply the death sentence, the procedure prescribed by the Law was that the couple should present themselves before Jehovah’s representative, the priest. This action constituted an appeal to Jehovah, who was aware of all the facts, for his judgment. If adulterous, the woman received, as a direct punishment from Jehovah, the loss of her procreative powers. If the husband’s jealousy was unfounded, then he had to acknowledge her innocence by having sex relations with her so that she could bear a child.​—Nu 5:11-31.

God’s Servants Are Warned Against Rivalry. Rivalry or competition, so common in the present system of things, is not fitting. The writer of the book of Ecclesiastes says: “I myself have seen all the hard work and all the proficiency in work, that it means the rivalry [Heb., qin·ʼathʹ] of one toward another; this also is vanity and a striving after the wind.”​—Ec 4:4; compare Ga 5:26.

By being jealous of others’ successes, possessions, or accomplishments, the servant of God may develop envy and covetousness, even going so far as being envious of those who are bad but who prosper. The Scriptures warn that this should not be; though the time may seem long that they prosper, they will receive quick judgment at God’s time, as it is written: “Do not show yourself heated up because of the evildoers. Do not be envious of those doing unrighteousness. For like grass they will speedily wither.” (Ps 37:1, 2) Envy of such ones can lead a person into copying their violent ways, detestable to Jehovah.​—Pr 3:31, 32; 23:17; 24:1, 19; compare Ps 73:2, 3, 17-19, 21-23.

(Jeʹa·rim) [Forests].

A mountain that marked part of Judah’s N boundary and on which the town of Chesalon was apparently located.​—Jos 15:10; see CHESALON.

(Je·athʹe·rai).

A Levite; descendant of Gershon (Gershom).​—1Ch 6:1, 20, 21.

(Je·ber·e·chiʹah) [meaning “Jehovah Blesses”].

Father of the Zechariah who witnessed Isaiah’s writing of the prophetic name Maher-shalal-hash-baz, that of the prophet’s own son, on a tablet.​—Isa 8:1, 2.

(Jeʹbus) [possibly from a root meaning “tread down; stamp down”], Jebusite (Jebʹu·site).

Jebus was an ancient city of the Jebusites on the site now known as Jerusalem.

In the time of Abraham before the year 1900 B.C.E., this place was called Salem (meaning “Peace”), which is included in the name Jerusalem and may be a contraction of it. (Heb 7:2) Mention was made of Urusalim (Jerusalem) in the Amarna Tablets found in Egypt. And in the books of Joshua, Judges, and First Samuel, where events prior to the conquest of the city by David are mentioned, the site is often called Jerusalem. (Jos 10:1, 3, 5, 23; 12:10; 15:8, 63; 18:28; Jg 1:7, 8, 21; 19:10; 1Sa 17:54) In only two passages is it referred to as Jebus. (Jg 19:10, 11; 1Ch 11:4, 5) In Joshua 18:28 Yevu·siʹ appears in the Hebrew, the ending i indicating people, the inhabitants of the city.

It therefore seems evident to most scholars that Jerusalem (or, possibly, Salem) was the city’s original name, and that only when occupied by the Jebusites was it occasionally called Jebus. It is also generally agreed that “Jebus” was not a contraction of Jerusalem but, rather, a contraction of Jebusites, the name of the occupants of the site for a time. After David’s capture of this stronghold of Zion and the establishment of his royal residence there, it was sometimes referred to as the “City of David.”​—2Sa 5:7.

The Jebusites, who occupied this city and the surrounding area, were descendants of Ham and Canaan. (Ge 10:15, 16, 20; 1Ch 1:13, 14) When mentioned along with their relatives (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites), the Jebusites are generally listed last, perhaps because of being the least numerous. (De 7:1; Jg 3:5) They were classified as a mountain-dwelling people (Nu 13:29), and their land was said to be, figuratively, “a land flowing with milk and honey.”​—Ex 3:8, 17.

Jehovah promised Abraham that he would give the land of the Jebusites to him and to his seed. (Ge 15:18-21; Ne 9:8) In carrying out this promise, Jehovah brought his chosen people out of Egypt, and as they crossed the Jordan, God sent his angel ahead, commanding that they show themselves strong and that they oust all those who resisted them. (Ex 13:3-5; 23:23; 33:1, 2) They were to conclude no covenant and no marriage alliance with the Jebusites and other Canaanites but, instead, were to devote them to total destruction, leaving no breathing thing alive, “in order that they may not teach you to do according to all their detestable things.”​—Ex 34:11-16; De 20:16-18.

Upon observing the Israelite successes in the takeover of the land​—the capture of Jericho and Ai as well as the capitulation of the Gibeonites—​the Jebusite king Adoni-zedek headed a confederacy of five kings who were determined to stop the invasion. (Jos 9:1, 2; 10:1-5) In the battle that ensued, in which Jehovah caused the sun and moon to stand still, the armies of the confederacy were defeated, the kings were captured and put to death, and their corpses were impaled on stakes for all to see. (Jos 10:6-27; 12:7, 8, 10) It may have been after this victory that the Israelites put the torch to Jebus, burning it to the ground.​—Jg 1:8.

With the conclusion of Joshua’s campaign of conquest in the S and central portions of the Promised Land, he turned his attention to the northern section W of the Jordan. Once again the Jebusites rallied to resist, this time under the banner of Jabin, the king of Hazor, and again Israel defeated them, with Jehovah’s help. (Jos 11:1-8) Nevertheless, after the burning of Jebus and sometime before the dividing of the land, the Jebusites had control of the strategic heights of Jerusalem, which they held for 400 years.​—Jos 15:63.

The city of Jebus was assigned to Benjamin when the land was apportioned out, and it lay on the immediate border between the tribal territories of Judah and Benjamin. (Jos 15:1-8; 18:11, 15, 16, 25-28) However, the Israelites did not drive out the Jebusites but, instead, allowed their sons and daughters to intermarry with these people, and they even took up worshiping the false gods of the Jebusites. (Jg 1:21; 3:5, 6) During this period it remained “a city of foreigners,” in which a Levite once refused to stay overnight.​—Jg 19:10-12.

Finally, in 1070 B.C.E., David conquered Zion, the stronghold of the Jebusites. (2Sa 5:6-9; 1Ch 11:4-8) Later David purchased the threshing floor to the N from a Jebusite named Araunah (Ornan), and there he built an altar and offered up special sacrifices. (2Sa 24:16-25; 1Ch 21:15, 18-28) It was upon this site years later that Solomon built the costly temple. (2Ch 3:1) Thereafter, Solomon put the descendants of the Jebusites to work in the great building program, working them as slaves.​—1Ki 9:20, 21; 2Ch 8:7, 8.

In the last reference we have to the Jebusites, we learn that as an ethnic group they were still present to contaminate the worship of the Israelites upon their return from Babylonian exile.​—Ezr 9:1, 2.

See JEBUS, JEBUSITE.

(Je·co·liʹah) [Jehovah Has Been Able].

Mother of Judah’s King Uzziah (Azariah), whom she bore in about 845 B.C.E. Jecoliah, wife of Amaziah, was from Jerusalem.​—2Ki 15:1, 2; 2Ch 26:1, 3.

(Jec·o·niʹah) [Jehovah Firmly Establishes].

King of Judah for only three months and ten days before being taken captive to Babylon by Nebuchadnezzar in 617 B.C.E.; son of Jehoiakim and grandson of good King Josiah. (1Ch 3:15-17; Es 2:6; Jer 24:1) His name is occasionally contracted to Coniah. (Jer 22:24; 37:1) In certain translations it is sometimes spelled Jechoniah (Mt 1:11, 12, JB; Mo; RS), but most often it occurs as Jehoiachin.​—2Ki 24:6, 8-15; see JEHOIACHIN.

(Je·daʹiah).

Two Hebrew names, different in spelling and meaning, are transliterated into English the same way.

[1, 2: Heb., Yedha·yahʹ]

1. A Simeonite whose descendant Ziza was a chieftain when Hezekiah ruled.​—1Ch 4:24, 37, 38, 41.

2. A postexilic resident of Jerusalem who repaired the section of the city wall in front of his house; son of Harumaph.​—Ne 3:10.

[3-8: Heb., Yedhaʽ·yahʹ, Jah Knows]

3. A paternal house of priests selected by lot for the 2nd of the 24 priestly groups into which David divided the priesthood.​—1Ch 24:1, 6, 7.

Listed below are several postexilic priests designated by the name Jedaiah, some of whom were quite likely members of the same paternal house, but this is difficult to determine.

4. A priest, or possibly members of the above-mentioned paternal house, who resided in Jerusalem after the return from Babylon. Jedaiah’s being called “the son of” Joiarib at Nehemiah 11:10 may be a copyist’s addition, as is indicated by comparison with 1 Chronicles 9:10. Jedaiah and the other two (Joiarib or Jehoiarib and Jachin) at the beginning of the lists in Nehemiah and Chronicles are the same names as those of paternal houses in the time of David. (1Ch 24:6, 7, 17) So it may be that reference is simply to the paternal houses, indicating that they were represented, whereas the names following may be of individuals; or it could be that all the names are of individuals then living.​—1Ch 9:10-12; Ne 11:10-13.

5. Forefather of 973 priests who returned from Babylon with Zerubbabel. (Ezr 2:1, 2, 36; Ne 7:39) These are likely members of the same paternal house (No. 3), unless their being “of the house of Jeshua” refers to some connection with the high-priestly line.

6, 7. Two priests of this name are included in the list of those who returned with Jeshua and Zerubbabel in 537 B.C.E. (Ne 12:1, 6, 7) During the priesthood of Jeshua’s successor Joiakim, each of the two is referred to as a paternal house, one represented by Uzzi and the other by Nethanel. (Ne 12:12, 19, 21) Whether either or both of these Jedaiahs are connected with the original paternal house (No. 3) cannot be determined.

8. One of the returned exiles from whom gold and silver were taken and made into a crown for High Priest Joshua. (Zec 6:10-14) No connection with the above priests is specifically indicated.

(Je·diʹa·el) [God Knows [This One]; Known of God].

1. A son of Benjamin. Jediael’s descendants at one time numbered 17,200 valiant, mighty men. (1Ch 7:6, 10, 11) He is probably the same as Benjamin’s son Ashbel.​—Ge 46:21; see ASHBEL, ASHBELITES.

2. One of several warriors and leaders of the tribe of Manasseh who joined David’s army while he was camped at Ziklag. (1Ch 12:20, 21) Possibly the same as No. 3.

3. One of David’s mighty men; son of Shimri.​—1Ch 11:26, 45; see No. 2.

4. A gatekeeper of the house of Jehovah, appointed during David’s reign. He was the second son of Korahite Meshelemiah.​—1Ch 26:1, 2.

(Je·diʹdah) [Beloved].

Wife of Amon and mother of King Josiah, whom she bore in 667 B.C.E.; daughter of Adaiah from Bozkath.​—2Ki 21:24-26; 22:1.

(Jed·i·diʹah) [Beloved of Jah].

The name given by Jehovah’s prophet Nathan to the second child of David and Bath-sheba. (2Sa 12:24, 25) The name reflected Jehovah’s love and acceptance of the newborn infant, in contrast with His rejection of their earlier adulterine child, which died soon after birth. (2Sa 12:13-19) In usage the name Jedidiah did not, however, supersede the name Solomon.​—See SOLOMON.

(Je·duʹthun) [possibly from a root meaning “laud”].

1. A Levitical musician. Apparently Jeduthun had previously been called Ethan, for prior to the Ark’s arrival in Jerusalem, “Ethan” is connected with the other musicians, Heman and Asaph, whereas afterward “Jeduthun” is in this same association. (1Ch 15:17, 19; 25:1) There is no ancestry of Jeduthun given; there is for Ethan. (1Ch 6:44-47) And there are no descendants of Ethan mentioned; there are for Jeduthun. (1Ch 9:16) Changing the name from Ethan [meaning “Enduring; Everflowing”] to Jeduthun [possibly from a root meaning “laud”] was certainly in line with the assignment he was given.​—1Ch 16:41; see ETHAN No. 3.

Jeduthun and his family of musicians participated in several celebrations when “thanking and praising Jehovah” was in order (1Ch 25:3); for example, when the ark of the covenant was brought to Jerusalem. (1Ch 16:1, 41, 42) Of the 24 divisions into which David’s reorganization separated the sanctuary musicians, the 2nd, 4th, 8th, 10th, 12th, and 14th lots fell to the six sons of Jeduthun, all working under their father’s direction. (1Ch 25:1, 3, 6, 7, 9, 11, 15, 17, 19, 21) The sharing of these duties by Jeduthun, Asaph, and Heman meant that each of the three main branches of Levites (Merari, Gershom, and Kohath respectively) was represented among the temple musicians. (1Ch 6:31-47) All three groups praised Jehovah with music when Solomon inaugurated the temple. (2Ch 5:12, 13) Jeduthun’s descendants are mentioned during the reign of Hezekiah and even among the exiles who returned from Babylon.​—2Ch 29:1, 12, 14, 15; Ne 11:17.

Three of the psalms mention Jeduthun in their superscriptions. Two of them (Ps 39, 62) read “To the director of Jeduthun” (“after the manner of [the choir of] Jeduthun,” Ro ftn on superscription of Ps 39), while the third (Ps 77) reads “To the director on Jeduthun.” (NW; Ro; “upon,” AT) In each case the composition of the psalm is attributed to someone else, the first two to David and the third to Asaph; so there is no suggestion that Jeduthun composed them, though he is elsewhere called “the visionary of the king” and it is also said that he “was prophesying with the harp.” (2Ch 35:15; 1Ch 25:1, 3) Therefore, the superscriptions of these three psalms are evidently instructions for their performance, perhaps identifying a style or even a musical instrument that was somehow associated with Jeduthun, or that he or his sons may have invented, introduced, developed, or made common through usage.

2. A Levite whose son or descendant, Obed-edom, was a gatekeeper at the time David had the Ark brought to Jerusalem.​—1Ch 16:1, 37, 38.

(Jeʹgar-sa·ha·duʹtha) [Aramaic, meaning “Witness Heap”].

The Aramaic (Syrian) expression that Laban used to designate the heap of stones on which he and Jacob ate a covenant meal. This stone heap called Jegar-sahadutha was to serve as “a witness” that neither of them would pass it to harm the other. Jacob called it by the Hebrew equivalent “Galeed.”​—Ge 31:25, 46-53; see GALEED.

(Je·halʹle·lel) [possibly, God Has Flashed Forth [Light]].

1. Father of four sons listed in the genealogies of Judah.​—1Ch 4:1, 16.

2. A Merarite Levite whose son helped cleanse the temple during Hezekiah’s reign.​—2Ch 29:1, 12, 15, 16.

(Jeh·deʹiah) [possibly, May Jehovah Feel Glad].

1. A Levite (or his paternal house) descended from Amram, involved in David’s reorganization of the Levites.​—1Ch 24:20, 31.

2. A Meronothite in charge of King David’s she-asses.​—1Ch 27:30.

(Je·hezʹkel) [May God Strengthen; God Has Strengthened].

The priest and head of the paternal house that was selected by lot for the 20th of the 24 rotating groups into which David had the priestly services divided.​—1Ch 24:1, 3, 7, 16.

(Je·hiʹah) [May He Live, O Jah!].

A Levite who acted as a gatekeeper for the Ark at the time of its transfer to Jerusalem.​—1Ch 15:24, 25.

(Je·hiʹel) [May He Live, O God!].

1. A Levite in the second division of musicians that accompanied the ark of the covenant from Obed-edom’s house to Jerusalem. (1Ch 15:17, 18, 20, 25, 28) Afterward, Jehiel and others were appointed to play outside the tent in which the Ark rested.​—1Ch 16:1, 4-6.

2. A Levite descendant of Gershon through Ladan; a “headman.” (1Ch 23:6-8) Toward the close of David’s reign, Jehiel(i) and his sons (or the paternal house called by his name) took care of the treasury belonging to Jehovah’s house of worship.​—1Ch 26:21, 22; 29:8.

3. Caretaker, perhaps an instructor, of David’s sons; a son or descendant of Hachmoni.​—1Ch 27:32.

4. A son of King Jehoshaphat. Jehiel and his brothers had received gifts of riches and cities from their father, but the kingship was to go to their eldest brother Jehoram. However, after Jehoshaphat died, all these brothers were slain by Jehoram.​—2Ch 21:1-4, 12, 13.

5. A Levite who helped to dispose of the unclean objects that King Hezekiah had removed from the temple; descendant of Heman. (2Ch 29:12, 14-19) Probably the same as No. 6.

6. A Levite commissioner appointed to help care for the bounteous contributions that the people brought to the temple during Hezekiah’s reign. (2Ch 31:12, 13) Probably the same as No. 5.

7. One of three “leaders of the house of the true God” who made generous contributions of animal victims for King Josiah’s great Passover celebration.​—2Ch 35:8.

8. A member of the paternal house of Joab whose son Obadiah returned with Ezra to Jerusalem.​—Ezr 8:1, 9.

9. One whose son acknowledged to Ezra the great error of the people in taking foreign wives; descendant of Elam. (Ezr 10:2) The Jehiel at Ezra 10:26, included in the list of those who sent away their foreign wives and sons (Ezr 10:44), is possibly the same person, or at least another descendant of Elam.

10. One of the priests who had taken foreign wives but sent them away.​—Ezr 10:21, 44.

(Je·hiʹe·li) [Of (Belonging to) Jehiel].

A Gershonite Levite who apparently served as an overseer of the sanctuary’s treasury. (1Ch 26:20-22) He is elsewhere called “Jehiel.”​—1Ch 23:6-8; 29:8; see JEHIEL No. 2.

(Je·hiz·kiʹah) [meaning “May Jehovah Strengthen Me; Jehovah Has Strengthened Me”].

A leading Ephraimite who opposed Israel’s making captives of their brothers from the southern kingdom when the Israelites under King Pekah defeated Judah, and who also gave material assistance to the captives. Jehizkiah was the son of Shallum.​—2Ch 28:6, 8, 12-15.

(Je·hoʹad·dah) [possibly, Jehovah Has Decked Himself].

A Benjamite descendant of Saul through Jonathan and Merib-baal (Mephibosheth). Three sons of Jehoaddah are included in the genealogy. (1Ch 8:33-36; 2Sa 9:6, 12) He is called Jarah at 1 Chronicles 9:42.

See JEHOADDIN.

(Je·ho·adʹdin) [Jehovah Is Pleasure].

Mother of Judah’s King Amaziah; wife of Jehoash. (2Ki 14:1, 2) In the Hebrew text the name is written “Jehoaddin,” with a marginal note saying it should be read as “Jehoaddan,” as at 2 Chronicles 25:1.

(Je·hoʹa·haz) [May Jehovah Take Hold; Jehovah Has Taken Hold].

1. Variant spelling of the name of Ahaziah, who succeeded his father Jehoram as king of Judah in the late tenth century B.C.E. (2Ch 21:16, 17; 22:1) This alternate spelling, also found in the Masoretic text at 2 Chronicles 25:23, simply transposes the divine name to serve as the prefix instead of the suffix. Once this king of Judah is called Azariah.​—2Ch 22:6b; see AHAZIAH No. 2.

2. Son and successor of King Jehu as king of Israel. For 17 years Jehoahaz reigned, from 876 to about 860 B.C.E. (2Ki 10:35; 13:1) When he succeeded his father to the throne, much of the realm was controlled by Syrian King Hazael of Damascus, who had seized from Jehu all of Israel’s territory E of the Jordan River. (2Ki 10:32-34) And because Jehoahaz did what was bad in Jehovah’s eyes, God allowed Hazael to continue to oppress Israel all the days of Jehoahaz, reducing his fighting force to a mere 50 horsemen, 10 chariots, and 10,000 foot soldiers. Finally, Jehoahaz sought Jehovah’s favor, and because of the covenant with Abraham, Isaac, and Jacob, Jehovah did not allow Syria to bring Israel completely to ruin. (2Ki 13:2-7, 22, 23) Upon his death Jehoahaz was buried in Samaria and was succeeded on the throne by his son Jehoash.​—2Ki 13:8, 9; 2Ch 25:17.

Certain translations, as well as the Masoretic text, spell the name Joahaz in 2 Kings 14:1.​—See JOAHAZ No. 1.

3. Son and successor of Josiah as king of Judah. His mother’s name was Hamutal. (2Ki 23:31) Ezra and Jeremiah, according to certain manuscripts, call him Shallum, which some suggest may have been his name prior to his accession to the throne. (1Ch 3:15; Jer 22:11) After the death of his father at the hands of Pharaoh Nechoh of Egypt, Jehoahaz (though not the oldest of Josiah’s living sons) was apparently the people’s choice as successor to the throne. (2Ki 23:29, 30) In 2 Chronicles 36:2, where this same event is mentioned, certain translations (AS, AT, JP, Ro) have the shortened form Joahaz for Jehoahaz.​—See JOAHAZ No. 3.

Jehoahaz was 23 years old when made king, and he ruled badly for three months in the early part of the year 628 B.C.E., until he was imprisoned at Riblah by Pharaoh. Later he was taken to Egypt, where he died in captivity, just as the prophet Jeremiah had foretold.​—2Ki 23:31-34; Jer 22:10-12.