Jokneam - gathered
by the people, (Josh. 19:11; 21:34), a city "of Carmel" (12:22), i.e., on Carmel,
allotted with its suburbs to the Merarite Levites. It is the modern Tell Kaimon,
about 12 miles south-west of Nazareth, on the south of the river Kishon. Jokshan
- snarer, the second son of Abraham and Keturah (Gen. 25:2, 3; 1 Chr. 1:32).
Joktan - little, the second of the two sons of
Eber (Gen. 10:25; 1 Chr. 1:19). There is an Arab tradition that Joktan (Arab.
Kahtan) was the progenitor of all the purest tribes of Central and Southern Arabia.
Joktheel - subdued by God. (1.) A city of Judah
near Lachish (Josh. 15, 38). Perhaps the ruin Kutlaneh, south of Gezer.
(2.)
Amaziah, king of Judah, undertook a great expedition against Edom (2 Chr. 25:5-10),
which was completely successful. He routed the Edomites and slew vast numbers
of them. So wonderful did this victory appear to him that he acknowledged that
it could have been achieved only by the special help of God, and therefore he
called Selah (q.v.), their great fortress city, by the name of Joktheel (2 Kings
14:7).
Jonadab - =Jehon'adab. (1.) The son of Rechab,
and founder of the Rechabites (q.v.), 2 Kings 10:15; Jer. 35:6, 10.
(2.) The
son of Shimeah, David's brother (2 Sam. 13:3). He was "a very subtil man."
Jonah
- a dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and
predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the
kingdom. He exercised his ministry very early in the reign of Jeroboam II., and
thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently
may have been the very oldest of all the prophets whose writings we possess. His
personal history is mainly to be gathered from the book which bears his name.
It is chiefly interesting from the two-fold character in which he appears, (1)
as a missionary to heathen Nineveh, and (2) as a type of the "Son of man."
Jonah,
Book of - This book professes to give an account of what actually took place
in the experience of the prophet. Some critics have sought to interpret the book
as a parable or allegory, and not as a history. They have done so for various
reasons. Thus (1) some reject it on the ground that the miraculous element enters
so largely into it, and that it is not prophetical but narrative in its form;
(2) others, denying the possibility of miracles altogether, hold that therefore
it cannot be true history.
Jonah and his story is referred to by our Lord (Matt.
12:39, 40; Luke 11:29), a fact to which the greatest weight must be attached.
It is impossible to interpret this reference on any other theory. This one argument
is of sufficient importance to settle the whole question. No theories devised
for the purpose of getting rid of difficulties can stand against such a proof
that the book is a veritable history.
There is every reason to believe that
this book was written by Jonah himself. It gives an account of (1) his divine
commission to go to Nineveh, his disobedience, and the punishment following (1:1-17);
(2) his prayer and miraculous deliverance (1:17-2:10); (3) the second commission
given to him, and his prompt obedience in delivering the message from God, and
its results in the repentance of the Ninevites, and God's long-sparing mercy toward
them (ch. 3); (4) Jonah's displeasure at God's merciful decision, and the rebuke
tendered to the impatient prophet (ch. 4). Nineveh was spared after Jonah's mission
for more than a century. The history of Jonah may well be regarded "as a part
of that great onward movement which was before the Law and under the Law; which
gained strength and volume as the fulness of the times drew near.", Perowne's
Jonah.
Jonas - (1.) Greek form of Jonah (Matt.
12:39, 40, 41, etc.).
(2.) The father of the apostles Peter (John 21:15-17)
and Andrew; but the reading should be (also in 1:42), as in the Revised Version,
"John," instead of Jonas.
Jonathan - whom Jehovah
gave, the name of fifteen or more persons that are mentioned in Scripture. The
chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history
is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh
"to screen the memory of the great lawgiver from the stain of having so unworthy
an apostate among his near descendants." He became priest of the idol image at
Dan, and this office continued in his family till the Captivity.
(2.) The eldest
son of king Saul, and the bosom friend of David. He is first mentioned when he
was about thirty years of age, some time after his father's accession to the throne
(1 Sam. 13:2). Like his father, he was a man of great strength and activity (2
Sam. 1:23), and excelled in archery and slinging (1 Chr. 12:2;2 Sam. 1:22). The
affection that evidently subsisted between him and his father was interrupted
by the growth of Saul's insanity. At length, "in fierce anger," he left his father's
presence and cast in his lot with the cause of David (1 Sam. 20:34). After an
eventful career, interwoven to a great extent with that of David, he fell, along
with his father and his two brothers, on the fatal field of Gilboa (1 Sam. 31:2,
8). He was first buried at Jabesh-gilead, but his remains were afterwards removed
with those of his father to Zelah, in Benjamin (2 Sam. 21:12-14). His death was
the occasion of David's famous elegy of "the Song of the Bow" (2 Sam. 1:17-27).
He left one son five years old, Merib-baal, or Mephibosheth (2 Sam. 4:4; comp.
1 Chr. 8:34).
(3.) Son of the high priest Abiathar, and one who adhered to
David at the time of Absalom's rebellion (2 Sam. 15:27, 36). He is the last descendant
of Eli of whom there is any record.
(4.) Son of Shammah, and David's nephew,
and also one of his chief warriors (2 Sam. 21:21). He slew a giant in Gath.
Jonath-elem-rechokim
- dove of the dumbness of the distance; i.e., "the silent dove in distant
places", title of Ps. 56. This was probably the name of some well known tune or
melody to which the psalm was to be sung.
Joppa - beauty,
a town in the portion of Dan (Josh. 19:46; A.V., "Japho"), on a sandy promontory
between Caesarea and Gaza, and at a distance of 30 miles north-west from Jerusalem.
It is one of the oldest towns in Asia. It was and still is the chief sea-port
of Judea. It was never wrested from the Phoenicians. It became a Jewish town only
in the second century B.C. It was from this port that Jonah "took ship to flee
from the presence of the Lord" (Jonah 1:3). To this place also the wood cut in
Lebanon by Hiram's men for Solomon was brought in floats (2 Chr. 2:16); and here
the material for the building of the second temple was also landed (Ezra 3:7).
At Joppa, in the house of Simon the tanner, "by the sea-side," Peter resided "many
days," and here, "on the house-top," he had his "vision of tolerance" (Acts 9:36-43).
It bears the modern name of Jaffa, and exibituds all the decrepitude and squalor
of cities ruled over by the Turks. "Scarcely any other town has been so often
overthrown, sacked, pillaged, burned, and rebuilt." Its present population is
said to be about 16,000. It was taken by the French under Napoleon in 1799, who
gave orders for the massacre here of 4,000 prisoners. It is connected with Jerusalem
by the only carriage road that exists in the country, and also by a railway completed
in 1892. It is noticed on monuments B.C. 1600-1300, and was attacked by Sannacharib
B.C. 702.
Joram - =Jeho'ram. (1.) One of the kings
of Israel (2 Kings 8:16, 25, 28). He was the son of Ahab.
(2.) Jehoram, the
son and successor of Jehoshaphat on the throne of Judah (2 Kings 8:24).
Jordan
- Heb. Yarden, "the descender;" Arab. Nahr-esh-Sheriah, "the watering-place"
the chief river of Palestine. It flows from north to south down a deep valley
in the centre of the country. The name descender is significant of the fact that
there is along its whole course a descent to its banks; or it may simply denote
the rapidity with which it "descends" to the Dead Sea.
It originates in the
snows of Hermon, which feed its perennial fountains. Two sources are generally
spoken of. (1.) From the western base of a hill on which once stood the city of
Dan, the northern border-city of Palestine, there gushes forth a considerable
fountain called the Leddan, which is the largest fountain in Syria and the principal
source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi
and the yet more ancient Panium, is a lofty cliff of limestone, at the base of
which is a fountain. This is the other source of the Jordan, and has always been
regarded by the Jews as its true source. It rushes down to the plain in a foaming
torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.)
But besides these two historical fountains there is a third, called the Hasbany,
which rises in the bottom of a valley at the western base of Hermon, 12 miles
north of Tell-el-Kady. It joins the main stream about a mile below the junction
of the Leddan and the Banias. The river thus formed is at this point about 45
feet wide, and flows in a channel from 12 to 20 feet below the plain. After this
it flows, "with a swift current and a much-twisted course," through a marshy plain
for some 6 miles, when it falls into the Lake Huleh, "the waters of Merom" (q.v.).
During this part of its course the Jordan has descended about 1,100 feet. At
Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of
Lake Huleh, here almost on a level with the sea, it flows for 2 miles "through
a waste of islets and papyrus," and then for 9 miles through a narrow gorge in
a foaming torrent onward to the Sea of Galilee (q.v.).
"In the whole valley
of the Jordan from the Lake Huleh to the Sea of Galilee there is not a single
settled inhabitant. Along the whole eastern bank of the river and the lakes, from
the base of Hermon to the ravine of Hieromax, a region of great fertility, 30
miles long by 7 or 8 wide, there are only some three inhabited villages. The western
bank is almost as desolate. Ruins are numerous enough. Every mile or two is an
old site of town or village, now well nigh hid beneath a dense jungle of thorns
and thistles. The words of Scripture here recur to us with peculiar force: 'I
will make your cities waste, and bring your sanctuaries unto desolation...And
I will bring the land into desolation: and your enemies which dwell therein shall
be astonished at it...And your land shall be desolate, and your cities waste.
Then shall the land enjoy her sabbaths, as long as it lieth desolate' (Lev. 26:31-34).",
Dr. Porter's Handbook.
From the Sea of Galilee, at the level of 682 feet below
the Mediterranean, the river flows through a long, low plain called "the region
of Jordan" (Matt. 3:5), and by the modern Arabs the Ghor, or "sunken plain." This
section is properly the Jordan of Scripture. Down through the midst of the "plain
of Jordan" there winds a ravine varying in breadth from 200 yards to half a mile,
and in depth from 40 to 150 feet. Through it the Jordan flows in a rapid, rugged,
tortuous course down to the Dead Sea. The whole distance from the southern extremity
of the Sea of Galilee to the Dead Sea is in a straight line about 65 miles, but
following the windings of the river about 200 miles, during which it falls 618
feet. The total length of the Jordan from Banias is about 104 miles in a straight
line, during which it falls 2,380 feet.
There are two considerable affluents
which enter the river between the Sea of Galilee and the Dead Sea, both from the
east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax
by the Greeks. It formed the boundary between Bashan and Gilead. It drains the
plateau of the Hauran. (2.) The Jabbok or Wady Zerka, formerly the northern boundary
of Ammon. It enters the Jordan about 20 miles north of Jericho.
The first historical
notice of the Jordan is in the account of the separation of Abraham and Lot (Gen.
13:10). "Lot beheld the plain of Jordan as the garden of the Lord." Jacob crossed
and recrossed "this Jordan" (32:10). The Israelites passed over it as "on dry
ground" (Josh. 3:17; Ps. 114:3). Twice afterwards its waters were miraculously
divided at the same spot by Elijah and Elisha (2 Kings 2:8, 14).
The Jordan
is mentioned in the Old Testament about one hundred and eighty times, and in the
New Testament fifteen times. The chief events in gospel history connected with
it are (1) John the Baptist's ministry, when "there went out to him Jerusalem,
and all Judaea, and were baptized of him in Jordan" (Matt. 3:6). (2.) Jesus also
"was baptized of John in Jordan" (Mark 1:9).
Joseph
- remover or increaser. (1.) The elder of the two sons of Jacob by Rachel
(Gen. 30:23, 24), who, on the occasion of his birth, said, "God hath taken away
[Heb. 'asaph] my reproach." "The Lord shall add [Heb. yoseph] to me another son"
(Gen. 30:24). He was a child of probably six years of age when his father returned
from Haran to Canaan and took up his residence in the old patriarchal town of
Hebron. "Now Israel loved Joseph more than all his children, because he was the
son of his old age," and he "made him a long garment with sleeves" (Gen. 37:3,
R.V. marg.), i.e., a garment long and full, such as was worn by the children of
nobles. This seems to be the correct rendering of the words. The phrase, however,
may also be rendered, "a coat of many pieces", i.e., a patchwork of many small
pieces of divers colours.
When he was about seventeen years old Joseph incurred
the jealous hatred of his brothers (Gen. 37:4). They "hated him, and could not
speak peaceably unto him." Their anger was increased when he told them his dreams
(37:11).
Jacob desiring to hear tidings of his sons, who had gone to Shechem
with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to
make inquiry regarding them. Joseph found that they had left Shechem for Dothan,
whither he followed them. As soon as they saw him coming they began to plot against
him, and would have killed him had not Reuben interposed. They ultimately sold
him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver
(about $2, 10s.), ten pieces less than the current value of a slave, for "they
cared little what they had for him, if so be they were rid of him." These merchants
were going down with a varied assortment of merchandise to the Egyptian market,
and thither they conveyed him, and ultimately sold him as a slave to Potiphar,
an "officer of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord blessed
the Egyptian's house for Joseph's sake," and Potiphar made him overseer over his
house. At length a false charge having been brought against him by Potiphar's
wife, he was at once cast into the state prison (39; 40), where he remained for
at least two years. After a while the "chief of the cupbearers" and the "chief
of the bakers" of Pharaoh's household were cast into the same prison (40:2). Each
of these new prisoners dreamed a dream in the same night, which Joseph interpreted,
the event occurring as he had said.
This led to Joseph's being remembered subsequently
by the chief butler when Pharaoh also dreamed. At his suggestion Joseph was brought
from prison to interpret the king's dreams. Pharaoh was well pleased with Joseph's
wisdom in interpreting his dreams, and with his counsel with reference to the
events then predicted; and he set him over all the land of Egypt (Gen. 41:46),
and gave him the name of Zaphnath-paaneah. He was married to Asenath, the daughter
of the priest of On, and thus became a member of the priestly class. Joseph was
now about thirty years of age.
As Joseph had interpreted, seven years of plenty
came, during which he stored up great abundance of corn in granaries built for
the purpose. These years were followed by seven years of famine "over all the
face of the earth," when "all countries came into Egypt to Joseph to buy corn"
(Gen. 41:56, 57; 47:13, 14). Thus "Joseph gathered up all the money that was in
the land of Egypt, and in the land of Canaan, for the corn which they bought."
Afterwards all the cattle and all the land, and at last the Egyptians themselves,
became the property of Pharaoh.
During this period of famine Joseph's brethren
also came down to Egypt to buy corn. The history of his dealings with them, and
of the manner in which he at length made himself known to them, is one of the
most interesting narratives that can be read (Gen. 42-45). Joseph directed his
brethren to return and bring Jacob and his family to the land of Egypt, saying,
"I will give you the good of the land of Egypt, and ye shall eat the fat of the
land. Regard not your stuff; for the good of all the land is yours." Accordingly
Jacob and his family, to the number of threescore and ten souls, together with
"all that they had," went down to Egypt. They were settled in the land of Goshen,
where Joseph met his father, and "fell on his neck, and wept on his neck a good
while" (Gen. 46:29).
The excavations of Dr. Naville have shown the land of
Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian
Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt,
and were out of the way of the Egyptian people. An inscription speaks of it as
a district given up to the wandering shepherds of Asia.
Jacob at length died,
and in fulfilment of a promise which he had exacted, Joseph went up to Canaan
to bury his father in "the field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14).
This was the last recorded act of Joseph, who again returned to Egypt.
"The
'Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh
of the Oppression, contains an episode very similar to the Biblical account of
Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian
Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given to Joseph, Zaphnath-paaneah,
is probably the Egyptian Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e.,
of the Pharaoh. There are many instances in the inscriptions of foreigners in
Egypt receiving Egyptian names, and rising to the highest offices of state."
By
his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Gen. 41:50). Joseph
having obtained a promise from his brethren that when the time should come that
God would "bring them unto the land which he sware to Abraham, to Isaac, and to
Jacob," they would carry up his bones out of Egypt, at length died, at the age
of one hundred and ten years; and "they embalmed him, and he was put in a coffin"
(Gen. 50:26). This promise was faithfully observed. Their descendants, long after,
when the Exodus came, carried the body about with them during their forty years'
wanderings, and at length buried it in Shechem, in the parcel of ground which
Jacob bought from the sons of Hamor (Josh. 24:32; comp. Gen. 33:19). With the
death of Joseph the patriarchal age of the history of Israel came to a close.
The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of
the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign
of Thothmes III. (see PHARAOH ¯T0002923), long after the expulsion of the Hyksos.
The name Joseph denotes the two tribes of Ephraim and Manasseh in Deut. 33:13-17;
the kingdom of Israel in Ezek. 37:16, 19, Amos 5:6; and the whole covenant people
of Israel in Ps. 81:4.
(2.) One of the sons of Asaph, head of the first division
of sacred musicians (1 Chr. 25:2, 9).
(3.) The son of Judah, and father of
Semei (Luke 3:26). Other two of the same name in the ancestry of Christ are also
mentioned (3:24, 30).
(4.) The foster-father of our Lord (Matt. 1:16; Luke
3:23). He lived at Nazareth in Galilee (Luke 2:4). He is called a "just man."
He was by trade a carpenter (Matt. 13:55). He is last mentioned in connection
with the journey to Jerusalem, when Jesus was twelve years old. It is probable
that he died before Jesus entered on his public ministry. This is concluded from
the fact that Mary only was present at the marriage feast in Cana of Galilee.
His name does not appear in connection with the scenes of the crucifixion along
with that of Mary (q.v.), John 19:25.
(5.) A native of Arimathea, probably
the Ramah of the Old Testament (1 Sam. 1:19), a man of wealth, and a member of
the Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor, who waited
for the kingdom of God." As soon as he heard the tidings of Christ's death, he
"went in boldly" (lit. "having summoned courage, he went") "unto Pilate, and craved
the body of Jesus." Pilate having ascertained from the centurion that the death
had really taken place, granted Joseph's request, who immediately, having purchased
fine linen (Mark 15:46), proceeded to Golgotha to take the body down from the
cross. There, assisted by Nicodemus, he took down the body and wrapped it in the
fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought
(John 19:39), and then conveyed the body to the new tomb hewn by Joseph himself
out of a rock in his garden hard by. There they laid it, in the presence of Mary
Magdalene, Mary the mother of Joses, and other women, and rolled a great stone
to the entrance, and departed (Luke 23:53, 55). This was done in haste, "for the
Sabbath was drawing on" (comp. Isa. 53:9).
(6.) Surnamed Barsabas (Acts 1:23);
also called Justus. He was one of those who "companied with the apostles all the
time that the Lord Jesus went out and in among them" (Acts 1:21), and was one
of the candidates for the place of Judas.
Joshua -
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe
of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua
in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).
He
was born in Egypt, and was probably of the age of Caleb, with whom he is generally
associated. He shared in all the events of the Exodus, and held the place of commander
of the host of the Israelites at their great battle against the Amalekites in
Rephidim (Ex. 17:8-16). He became Moses' minister or servant, and accompanied
him part of the way when he ascended Mount Sinai to receive the two tables (Ex.
32:17). He was also one of the twelve who were sent on by Moses to explore the
land of Canaan (Num. 13:16, 17), and only he and Caleb gave an encouraging report.
Under the direction of God, Moses, before his death, invested Joshua in a public
and solemn manner with authority over the people as his successor (Deut. 31:23).
The people were encamped at Shittim when he assumed the command (Josh. 1:1); and
crossing the Jordan, they encamped at Gilgal, where, having circumcised the people,
he kept the Passover, and was visited by the Captain of the Lord's host, who spoke
to him encouraging words (1:1-9).
Now began the wars of conquest which Joshua
carried on for many years, the record of which is in the book which bears his
name. Six nations and thirty-one kings were conquered by him (Josh. 11:18-23;
12:24). Having thus subdued the Canaanites, Joshua divided the land among the
tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance.
(See SHILOH ¯T0003375; PRIEST.)
His
work being done, he died, at the age of one hundred and ten years, twenty-five
years after having crossed the Jordan. He was buried in his own city of Timnath-serah
(Josh. 24); and "the light of Israel for the time faded away."
Joshua has been
regarded as a type of Christ (Heb. 4:8) in the following particulars: (1) In the
name common to both; (2) Joshua brings the people into the possession of the Promised
Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded
Moses, so the Gospel succeeds the Law.
The character of Joshua is thus well
sketched by Edersheim:, "Born a slave in Egypt, he must have been about forty
years old at the time of the Exodus. Attached to the person of Moses, he led Israel
in the first decisive battle against Amalek (Ex. 17:9, 13), while Moses in the
prayer of faith held up to heaven the God-given 'rod.' It was no doubt on that
occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is
help' (Num. 13:16). And this name is the key to his life and work. Alike in bringing
the people into Canaan, in his wars, and in the distribution of the land among
the tribes, from the miraculous crossing of Jordan and taking of Jericho to his
last address, he was the embodiment of his new name, 'Jehovah is help.' To this
outward calling his character also corresponded. It is marked by singleness of
purpose, directness, and decision...He sets an object before him, and unswervingly
follows it" (Bible Hist., iii. 103)
Joshua, The Book
of - contains a history of the Israelites from the death of Moses to that
of Joshua. It consists of three parts: (1.) The history of the conquest of the
land (1-12). (2.) The allotment of the land to the different tribes, with the
appointment of cities of refuge, the provision for the Levites (13-22), and the
dismissal of the eastern tribes to their homes. This section has been compared
to the Domesday Book of the Norman conquest. (3.) The farewell addresses of Joshua,
with an account of his death (23, 24).
This book stands first in the second
of the three sections, (1) the Law, (2) the Prophets, (3) the "other writings"
= Hagiographa, into which the Jewish Church divided the Old Testament. There is
every reason for concluding that the uniform tradition of the Jews is correct
when they assign the authorship of the book to Joshua, all except the concluding
section; the last verses (24:29-33) were added by some other hand.
There are
two difficulties connected with this book which have given rise to much discussion,
(1.) The miracle of the standing still of the sun and moon on Gibeon. The record
of it occurs in Joshua's impassioned prayer of faith, as quoted (Josh. 10:12-15)
from the "Book of Jasher" (q.v.). There are many explanations given of these words.
They need, however, present no difficulty if we believe in the possibility of
God's miraculous interposition in behalf of his people. Whether it was caused
by the refraction of the light, or how, we know not.
(2.) Another difficulty
arises out of the command given by God utterly to exterminate the Canaanites.
"Shall not the Judge of all the earth do right?" It is enough that Joshua clearly
knew that this was the will of God, who employs his terrible agencies, famine,
pestilence, and war, in the righteous government of this world. The Canaanites
had sunk into a state of immorality and corruption so foul and degrading that
they had to be rooted out of the land with the edge of the sword. "The Israelites'
sword, in its bloodiest executions, wrought a work of mercy for all the countries
of the earth to the very end of the world."
This book resembles the Acts of
the Apostles in the number and variety of historical incidents it records, and
in its many references to persons and places; and as in the latter case the epistles
of Paul (see Paley's Horae Paul.) confirm its historical accuracy by their incidental
allusions and "undesigned coincidences," so in the former modern discoveries confirm
its historicity. The Amarna tablets (see ADONIZEDEC ¯T0000099) are among the most
remarkable discoveries of the age. Dating from about B.C. 1480 down to the time
of Joshua, and consisting of official communications from Amorite, Phoenician,
and Philistine chiefs to the king of Egypt, they afford a glimpse into the actual
condition of Palestine prior to the Hebrew invasion, and illustrate and confirm
the history of the conquest. A letter, also still extant, from a military officer,
"master of the captains of Egypt," dating from near the end of the reign of Rameses
II., gives a curious account of a journey, probably official, which he undertook
through Palestine as far north as to Aleppo, and an insight into the social condition
of the country at that time. Among the things brought to light by this letter
and the Amarna tablets is the state of confusion and decay that had now fallen
on Egypt. The Egyptian garrisons that had held possession of Palestine from the
time of Thothmes III., some two hundred years before, had now been withdrawn.
The way was thus opened for the Hebrews. In the history of the conquest there
is no mention of Joshua having encountered any Egyptian force. The tablets contain
many appeals to the king of Egypt for help against the inroads of the Hebrews,
but no help seems ever to have been sent. Is not this just such a state of things
as might have been anticipated as the result of the disaster of the Exodus? In
many points, as shown under various articles, the progress of the conquest is
remarkably illustrated by the tablets. The value of modern discoveries in their
relation to Old Testament history has been thus well described:
"The difficulty
of establishing the charge of lack of historical credibility, as against the testimony
of the Old Testament, has of late years greatly increased. The outcome of recent
excavations and explorations is altogether against it. As long as these books
contained, in the main, the only known accounts of the events they mention, there
was some plausibility in the theory that perhaps these accounts were written rather
to teach moral lessons than to preserve an exact knowledge of events. It was easy
to say in those times men had not the historic sense. But the recent discoveries
touch the events recorded in the Bible at very many different points in many different
generations, mentioning the same persons, countries, peoples, events that are
mentioned in the Bible, and showing beyond question that these were strictly historic.
The point is not that the discoveries confirm the correctness of the Biblical
statements, though that is commonly the case, but that the discoveries show that
the peoples of those ages had the historic sense, and, specifically, that the
Biblical narratives they touch are narratives of actual occurrences."
Josiah
- healed by Jehovah, or Jehovah will support. The son of Amon, and his successor
on the throne of Judah (2 Kings 22:1; 2 Chr. 34:1). His history is contained in
2 Kings 22, 23. He stands foremost among all the kings of the line of David for
unswerving loyalty to Jehovah (23:25). He "did that which was right in the sight
of the Lord, and walked in all the way of David his father." He ascended the throne
at the early age of eight years, and it appears that not till eight years afterwards
did he begin "to seek after the God of David his father." At that age he devoted
himself to God. He distinguished himself by beginning a war of extermination against
the prevailing idolatry, which had practically been the state religion for some
seventy years (2 Chr. 34:3; comp. Jer. 25:3, 11, 29).
In the eighteenth year
of his reign he proceeded to repair and beautify the temple, which by time and
violence had become sorely dilapidated (2 Kings 22:3, 5, 6; 23:23; 2 Chr. 34:11).
While this work was being carried on, Hilkiah, the high priest, discovered a roll,
which was probably the original copy of the law, the entire Pentateuch, written
by Moses.
When this book was read to him, the king was alarmed by the things
it contained, and sent for Huldah, the "prophetess," for her counsel. She spoke
to him words of encouragement, telling him that he would be gathered to his fathers
in peace before the threatened days of judgment came. Josiah immediately gathered
the people together, and engaged them in a renewal of their ancient national covenant
with God. The Passover was then celebrated, as in the days of his great predecessor,
Hezekiah, with unusual magnificence. Nevertheless, "the Lord turned not from the
fierceness of his great wrath wherewith his anger was kindled against Judah" (2
Kings 22:3-20; 23:21-27; 2 Chr. 35:1-19). During the progress of this great religious
revolution Jeremiah helped it on by his earnest exhortations.
Soon after this,
Pharaoh-Necho II. (q.v.), king of Egypt, in an expedition against the king of
Assyria, with the view of gaining possession of Carchemish, sought a passage through
the territory of Judah for his army. This Josiah refused to permit. He had probably
entered into some new alliance with the king of Assyria, and faithful to his word
he sought to oppose the progress of Necho.
The army of Judah went out and encountered
that of Egypt at Megiddo, on the verge of the plain of Esdraelon. Josiah went
into the field in disguise, and was fatally wounded by a random arrow. His attendants
conveyed him toward Jerusalem, but had only reached Hadadrimmon, a few miles south
of Megiddo, when he died (2 Kings 23:28, 30; comp. 2 Chr. 35:20-27), after a reign
of thirty-one years. He was buried with the greatest honours in fulfilment of
Huldah's prophecy (2 Kings 22:20; comp. Jer. 34:5). Jeremiah composed a funeral
elegy on this the best of the kings of Israel (Lam. 4:20; 2 Chr. 35:25). The outburst
of national grief on account of his death became proverbial (Zech. 12:11; comp.
Rev. 16:16).
Jot - or Iota, the smallest letter
of the Greek alphabet, used metaphorically or proverbially for the smallest thing
(Matt. 5:18); or it may be = yod, which is the smallest of the Hebrew letters.
Jotham - Jehovah is perfect. (1.) The youngest
of Gideon's seventy sons. He escaped when the rest were put to death by the order
of Abimelech (Judg. 9:5). When "the citizens of Shechem and the whole house of
Millo" were gathered together "by the plain of the pillar" (i.e., the stone set
up by Joshua, 24:26; comp. Gen. 35:4) "that was in Shechem, to make Abimelech
king," from one of the heights of Mount Gerizim he protested against their doing
so in the earliest parable, that of the bramble-king. His words then spoken were
prophetic. There came a recoil in the feelings of the people toward Abimelech,
and then a terrible revenge, in which many were slain and the city of Shechem
was destroyed by Abimelech (Judg. 9:45). Having delivered his warning, Jotham
fled to Beer from the vengeance of Abimelech (9:7-21).
(2.) The son and successor
of Uzziah on the throne of Judah. As during his last years Uzziah was excluded
from public life on account of his leprosy, his son, then twenty-five years of
age, administered for seven years the affairs of the kingdom in his father's stead
(2 Chr. 26:21, 23; 27:1). After his father's death he became sole monarch, and
reigned for sixteen years (B.C. 759-743). He ruled in the fear of God, and his
reign was prosperous. He was contemporary with the prophets Isaiah, Hosea, and
Micah, by whose ministrations he profited. He was buried in the sepulchre of the
kings, greatly lamented by the people (2 Kings 15:38; 2 Chr. 27:7-9).
Journey
- (1.) A day's journey in the East is from 16 to 20 miles (Num. 11:31).
(2.)
A Sabbath-day's journey is 2,000 paces or yards from the city walls (Acts 1:12).
According to Jewish tradition, it was the distance one might travel without violating
the law of Ex. 16:29. (See SABBATH.)
Jozabad
- whom Jehovah bestows. (1.) One of the Benjamite archers who joined David
at Ziklag (1 Chr. 12:4).
(2.) A chief of the tribe of Manasseh (1 Chr. 12:20).
Jozachar - Jehovah-remembered, one of the two servants
who assassinated Jehoash, the king of Judah, in Millo (2 Kings 12:21). He is called
also Zabad (2 Chr. 24:26).
Jubal - jubilee, music,
Lamech's second son by Adah, of the line of Cain. He was the inventor of "the
harp" (Heb. kinnor, properly "lyre") and "the organ" (Heb. 'ugab, properly "mouth-organ"
or Pan's pipe), Gen. 4:21.
Jubilee - a joyful shout
or clangour of trumpets, the name of the great semi-centennial festival of the
Hebrews. It lasted for a year. During this year the land was to be fallow, and
the Israelites were only permitted to gather the spontaneous produce of the fields
(Lev. 25:11, 12). All landed property during that year reverted to its original
owner (13-34; 27:16-24), and all who were slaves were set free (25:39-54), and
all debts were remitted.
The return of the jubilee year was proclaimed by a
blast of trumpets which sounded throughout the land. There is no record in Scripture
of the actual observance of this festival, but there are numerous allusions (Isa.
5:7, 8, 9, 10; 61:1, 2; Ezek. 7:12, 13; Neh. 5:1-19; 2 Chr. 36:21) which place
it beyond a doubt that it was observed.
The advantages of this institution
were manifold. "1. It would prevent the accumulation of land on the part of a
few to the detriment of the community at large. 2. It would render it impossible
for any one to be born to absolute poverty, since every one had his hereditary
land. 3. It would preclude those inequalities which are produced by extremes of
riches and poverty, and which make one man domineer over another. 4. It would
utterly do away with slavery. 5. It would afford a fresh opportunity to those
who were reduced by adverse circumstances to begin again their career of industry
in the patrimony which they had temporarily forfeited. 6. It would periodically
rectify the disorders which crept into the state in the course of time, preclude
the division of the people into nobles and plebeians, and preserve the theocracy
inviolate."
Juda - (1.) The patriarch Judah, son
of Jacob (Luke 3:33; Heb. 7:14). In Luke 1:39; Heb. 7:14; Rev. 5:5; 7:5, the word
refers to the tribe of Judah.
(2.) The father of Simeon in Christ's maternal
ancestry (Luke 3:30).
(3.) Son of Joanna, and father of Joseph in Christ's
maternal ancestry (26), probably identical with Abiud (Matt. 1:13), and with Obadiah
(1 Chr. 3:21).
(4.) One of the Lord's "brethren" (Mark 6:3).
Judah
- praise, the fourth son of Jacob by Leah. The name originated in Leah's words
of praise to the Lord on account of his birth: "Now will I praise [Heb. odeh]
Jehovah, and she called his name Yehudah" (Gen. 29:35).
It was Judah that interposed
in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead
in the affairs of the family, and "prevailed above his brethren" (Gen. 43:3-10;
44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites,
Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN
¯T0002787; TAMAR.) After
the death of his wife Shuah, he returned to his father's house, and there exercised
much influence over the patriarch, taking a principal part in the events which
led to the whole family at length going down into Egypt. We hear nothing more
of him till he received his father's blessing (Gen. 49:8-12).
Judah,
Kingdom of - When the disruption took place at Shechem, at first only the
tribe of Judah followed the house of David. But very soon after the tribe of Benjamin
joined the tribe of Judah, and Jerusalem became the capital of the new kingdom
(Josh. 18:28), which was called the kingdom of Judah. It was very small in extent,
being only about the size of the Scottish county of Perth.
For the first sixty
years the kings of Judah aimed at re-establishing their authority over the kingdom
of the other ten tribes, so that there was a state of perpetual war between them.
For the next eighty years there was no open war between them. For the most part
they were in friendly alliance, co-operating against their common enemies, especially
against Damascus. For about another century and a half Judah had a somewhat checkered
existence after the termination of the kingdom of Israel till its final overthrow
in the destruction of the temple (B.C. 588) by Nebuzar-adan, who was captain of
Nebuchadnezzar's body-guard (2 Kings 25:8-21).
The kingdom maintained a separate
existence for three hundred and eighty-nine years. It occupied an area of 3,435
square miles. (See ISRAEL, KINGDOM OF.)
Judah,
Tribe of - Judah and his three surviving sons went down with Jacob into Egypt
(Gen. 46:12; Ex. 1:2). At the time of the Exodus, when we meet with the family
of Judah again, they have increased to the number of 74,000 males (Num. 1:26,
27). Its number increased in the wilderness (26:22). Caleb, the son of Jephunneh,
represented the tribe as one of the spies (13:6; 34:19). This tribe marched at
the van on the east of the tabernacle (Num. 2:3-9; 10:14), its standard, as is
supposed, being a lion's whelp. Under Caleb, during the wars of conquest, they
conquered that portion of the country which was afterwards assigned to them as
their inheritance. This was the only case in which any tribe had its inheritance
thus determined (Josh. 14:6-15; 15:13-19).
The inheritance of the tribe of
Judah was at first fully one-third of the whole country west of Jordan, in all
about 2,300 square miles (Josh. 15). But there was a second distribution, when
Simeon received an allotment, about 1,000 square miles, out of the portion of
Judah (Josh. 19:9). That which remained to Judah was still very large in proportion
to the inheritance of the other tribes. The boundaries of the territory are described
in Josh. 15:20-63.
This territory given to Judah was divided into four sections.
(1.) The south (Heb. negeb), the undulating pasture-ground between the hills and
the desert to the south (Josh. 15:21.) This extent of pasture-land became famous
as the favourite camping-ground of the old patriarchs. (2.) The "valley" (15:33)
or lowland (Heb. shephelah), a broad strip lying between the central highlands
and the Mediterranean. This tract was the garden as well as the granary of the
tribe. (3.) The "hill-country," or the mountains of Judah, an elevated plateau
stretching from below Hebron northward to Jerusalem. "The towns and villages were
generally perched on the tops of hills or on rocky slopes. The resources of the
soil were great. The country was rich in corn, wine, oil, and fruit; and the daring
shepherds were able to lead their flocks far out over the neighbouring plains
and through the mountains." The number of towns in this district was thirty-eight
(Josh. 15:48-60). (4.) The "wilderness," the sunken district next the Dead Sea
(Josh. 15:61), "averaging 10 miles in breadth, a wild, barren, uninhabitable region,
fit only to afford scanty pasturage for sheep and goats, and a secure home for
leopards, bears, wild goats, and outlaws" (1 Sam. 17:34; 22:1; Mark 1:13). It
was divided into the "wilderness of En-gedi" (1 Sam. 24:1), the "wilderness of
Judah" (Judg. 1:16; Matt. 3:1), between the Hebron mountain range and the Dead
Sea, the "wilderness of Maon" (1 Sam. 23:24). It contained only six cities.
Nine
of the cities of Judah were assigned to the priests (Josh. 21:9-19).
Judah
upon Jordan - The Authorized Version, following the Vulgate, has this rendering
in Josh. 19:34. It has been suggested that, following the Masoretic punctuation,
the expression should read thus, "and Judah; the Jordan was toward the sun-rising."
The sixty cities (Havoth-jair, Num. 32:41) on the east of Jordan were reckoned
as belonging to Judah, because Jair, their founder, was a Manassite only on his
mother's side, but on his father's side of the tribe of Judah (1 Chr. 2:5, 21-23).
Judas - the Graecized form of Judah. (1.) The patriarch
(Matt. 1:2, 3).
(2.) Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot,
i.e., a man of Kerioth (Josh. 15:25). His name is uniformly the last in the list
of the apostles, as given in the synoptic (i.e., the first three) Gospels. The
evil of his nature probably gradually unfolded itself till "Satan entered into
him" (John 13:27), and he betrayed our Lord (18:3). Afterwards he owned his sin
with "an exceeding bitter cry," and cast the money he had received as the wages
of his iniquity down on the floor of the sanctuary, and "departed and went and
hanged himself" (Matt. 27:5). He perished in his guilt, and "went unto his own
place" (Acts 1:25). The statement in Acts 1:18 that he "fell headlong and burst
asunder in the midst, and all his bowels gushed out," is in no way contrary to
that in Matt. 27:5. The sucide first hanged himself, perhaps over the valley of
Hinnom, "and the rope giving way, or the branch to which he hung breaking, he
fell down headlong on his face, and was crushed and mangled on the rocky pavement
below."
Why such a man was chosen to be an apostle we know not, but it is written
that "Jesus knew from the beginning who should betray him" (John 6:64). Nor can
any answer be satisfactorily given to the question as to the motives that led
Judas to betray his Master. "Of the motives that have been assigned we need not
care to fix on any one as that which simply led him on. Crime is, for the most
part, the result of a hundred motives rushing with bewildering fury through the
mind of the criminal."
(3.) A Jew of Damascus (Acts 9:11), to whose house Ananias
was sent. The street called "Straight" in which it was situated is identified
with the modern "street of bazaars," where is still pointed out the so-called
"house of Judas."
(4.) A Christian teacher, surnamed Barsabas. He was sent
from Jerusalem to Antioch along with Paul and Barnabas with the decision of the
council (Acts 15:22, 27, 32). He was a "prophet" and a "chief man among the brethren."
Jude - = Judas. Among the apostles there were two
who bore this name, (1) Judas (Jude 1:1; Matt. 13:55; John 14:22; Acts 1:13),
called also Lebbaeus or Thaddaeus (Matt. 10:3; Mark 3:18); and (2) Judas Iscariot
(Matt. 10:4; Mark 3:19). He who is called "the brother of James" (Luke 6:16),
may be the same with the Judas surnamed Lebbaeus. The only thing recorded regarding
him is in John 14:22.
Judea - After the Captivity
this name was applied to the whole of the country west of the Jordan (Hag. 1:1,
14; 2:2). But under the Romans, in the time of Christ, it denoted the southernmost
of the three divisions of Palestine (Matt. 2:1, 5; 3:1; 4:25), although it was
also sometimes used for Palestine generally (Acts 28:21).
The province of Judea,
as distinguished from Galilee and Samaria, included the territories of the tribes
of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it was
a part of the province of Syria, and was governed by a procurator.
Jude,
Epistle of - The author was "Judas, the brother of James" the Less (Jude 1:1),
called also Lebbaeus (Matt. 10:3) and Thaddaeus (Mark 3:18). The genuineness of
this epistle was early questioned, and doubts regarding it were revived at the
time of the Reformation; but the evidences in support of its claims are complete.
It has all the marks of having proceeded from the writer whose name it bears.
There is nothing very definite to determine the time and place at which it
was written. It was apparently written in the later period of the apostolic age,
for when it was written there were persons still alive who had heard the apostles
preach (ver. 17). It may thus have been written about A.D. 66 or 70, and apparently
in Palestine.
The epistle is addressed to Christians in general (ver. 1), and
its design is to put them on their guard against the misleading efforts of a certain
class of errorists to which they were exposed. The style of the epistle is that
of an "impassioned invective, in the impetuous whirlwind of which the writer is
hurried along, collecting example after example of divine vengeance on the ungodly;
heaping epithet upon epithet, and piling image upon image, and, as it were, labouring
for words and images strong enough to depict the polluted character of the licentious
apostates against whom he is warning the Church; returning again and again to
the subject, as though all language was insufficient to give an adequate idea
of their profligacy, and to express his burning hatred of their perversion of
the doctrines of the gospel."
The striking resemblance this epistle bears to
2 Peter suggests the idea that the author of the one had seen the epistle of the
other.
The doxology with which the epistle concludes is regarded as the finest
in the New Testament.
Judge - (Heb. shophet, pl.
shophetim), properly a magistrate or ruler, rather than one who judges in the
sense of trying a cause. This is the name given to those rulers who presided over
the affairs of the Israelites during the interval between the death of Joshua
and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion.
"The office of judges or regents was held during life, but it was not hereditary,
neither could they appoint their successors. Their authority was limited by the
law alone, and in doubtful cases they were directed to consult the divine King
through the priest by Urim and Thummim (Num. 27:21). Their authority extended
only over those tribes by whom they had been elected or acknowledged. There was
no income attached to their office, and they bore no external marks of dignity.
The only cases of direct divine appointment are those of Gideon and Samson, and
the latter stood in the peculiar position of having been from before his birth
ordained 'to begin to deliver Israel.' Deborah was called to deliver Israel, but
was already a judge. Samuel was called by the Lord to be a prophet but not a judge,
which ensued from the high gifts the people recognized as dwelling in him; and
as to Eli, the office of judge seems to have devolved naturally or rather ex officio
upon him." Of five of the judges, Tola (Judg. 10:1), Jair (3), Ibzan, Elon, and
Abdon (12:8-15), we have no record at all beyond the bare fact that they were
judges. Sacred history is not the history of individuals but of the kingdom of
God in its onward progress.
In Ex. 2:14 Moses is so styled. This fact may indicate
that while for revenue purposes the "taskmasters" were over the people, they were
yet, just as at a later time when under the Romans, governed by their own rulers.
Judges, Book of - is so called because it contains
the history of the deliverance and government of Israel by the men who bore the
title of the "judges." The book of Ruth originally formed part of this book, but
about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately
after the Song of Solomon.
The book contains, (1.) An introduction (1-3:6),
connecting it with the previous narrative in Joshua, as a "link in the chain of
books." (2.) The history of the thirteen judges (3:7-16:31) in the following order:
| FIRST PERIOD (3:7-ch. 5) | Years | I. Servitude under Chushan-rishathaim
of | Mesopotamia 8 | 1. OTHNIEL delivers Israel, rest 40 | II. Servitude under
Eglon of Moab: | Ammon, Amalek 18 | 2. EHUD'S deliverance, rest 80 | 3. SHAMGAR
Unknown. | III. Servitude under Jabin of Hazor in | Canaan 20 | 4. DEBORAH and,
| 5. BARAK 40 | (206) | | SECOND PERIOD (6-10:5) | | IV. Servitude under Midian,
Amalek, and | children of the east 7 | 6. GIDEON 40 | ABIMELECH, Gideon's son,
reigns as | king over Israel 3 | 7. TOLA 23 | 8. JAIR 22 | (95) | | THIRD PERIOD
(10:6-ch. 12) | | V. Servitude under Ammonites with the | Philistines 18 | 9.
JEPHTHAH 6 | 10. IBZAN 7 | 11. ELON 10 | 12. ABDON 8 | (49) | | FOURTH PERIOD
(13-16) | VI. Seritude under Philistines 40 | 13. SAMSON 20 | (60) | In all 410
Samson's exploits probably synchronize with the period immediately preceding
the national repentance and reformation under Samuel (1 Sam. 7:2-6).
After
Samson came Eli, who was both high priest and judge. He directed the civil and
religious affairs of the people for forty years, at the close of which the Philistines
again invaded the land and oppressed it for twenty years. Samuel was raised up
to deliver the people from this oppression, and he judged Israel for some twelve
years, when the direction of affairs fell into the hands of Saul, who was anointed
king. If Eli and Samuel are included, there were then fifteen judges. But the
chronology of this whole period is uncertain.
(3.) The historic section of
the book is followed by an appendix (17-21), which has no formal connection with
that which goes before. It records (a) the conquest (17, 18) of Laish by a portion
of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin
by the other tribes, in consequence of their assisting the men of Gibeah (19-21).
This section properly belongs to the period only a few years after the death of
Joshua. It shows the religious and moral degeneracy of the people.
The author
of this book was most probably Samuel. The internal evidence both of the first
sixteen chapters and of the appendix warrants this conclusion. It was probably
composed during Saul's reign, or at the very beginning of David's. The words in
18:30,31, imply that it was written after the taking of the ark by the Philistines,
and after it was set up at Nob (1 Sam. 21). In David's reign the ark was at Gibeon
(1 Chr. 16:39)
Judgment hall - Gr. praitorion (John
18:28, 33; 19:9; Matt. 27:27), "common hall." In all these passages the Revised
Version renders "palace." In Mark 15:16 the word is rendered "Praetorium" (q.v.),
which is a Latin word, meaning literally the residence of the praetor, and then
the governor's residence in general, though not a praetor. Throughout the Gospels
the word "praitorion" has this meaning (comp. Acts 23:35). Pilate's official residence
when he was in Jerusalem was probably a part of the fortress of Antonia.
The
trial of our Lord was carried on in a room or office of the palace. The "whole
band" spoken of by Mark were gathered together in the palace court.
Judgment
seat - (Matt. 27:19), a portable tribunal (Gr. bema) which was placed according
as the magistrate might direct, and from which judgment was pronounced. In this
case it was placed on a tesselated pavement, probably in front of the procurator's
residence. (See GABBATHA.)
Judgments
of God - (1.) The secret decisions of God's will (Ps. 110:5; 36:6). (2.) The
revelations of his will (Ex. 21:1; Deut. 6:20; Ps. 119:7-175). (3.) The infliction
of punishment on the wicked (Ex. 6:6; 12:12; Ezek. 25:11; Rev. 16:7), such as
is mentioned in Gen. 7; 19:24,25; Judg. 1:6,7; Acts 5:1-10, etc.
Judgment,
The final - the sentence that will be passed on our actions at the last day
(Matt. 25; Rom. 14:10, 11; 2 Cor. 5:10; 2 Thess. 1:7-10).
The judge is Jesus
Christ, as mediator. All judgment is committed to him (Acts 17:31; John 5:22,
27; Rev. 1:7). "It pertains to him as mediator to complete and publicly manifest
the salvation of his people and the overthrow of his enemies, together with the
glorious righteousness of his work in both respects."
The persons to be judged
are, (1) the whole race of Adam without a single exception (Matt. 25:31-46; 1
Cor. 15:51, 52; Rev. 20:11-15); and (2) the fallen angels (2 Pet. 2:4; Jude 1:6).
The rule of judgment is the standard of God's law as revealed to men, the heathen
by the law as written on their hearts (Luke 12:47,48; Rom. 2:12-16); the Jew who
"sinned in the law shall be judged by the law" (Rom. 2:12); the Christian enjoying
the light of revelation, by the will of God as made known to him (Matt. 11:20-24;
John 3:19). Then the secrets of all hearts will be brought to light (1 Cor. 4:5;
Luke 8:17; 12:2,3) to vindicate the justice of the sentence pronounced.
The
time of the judgment will be after the resurrection (Heb. 9:27; Acts 17:31).
As
the Scriptures represent the final judgment "as certain [Eccl. 11:9], universal
[2 Cor. 5:10], righteous [Rom. 2:5], decisive [1 Cor. 15:52], and eternal as to
its consequences [Heb. 6:2], let us be concerned for the welfare of our immortal
interests, flee to the refuge set before us, improve our precious time, depend
on the merits of the Redeemer, and adhere to the dictates of the divine word,
that we may be found of him in peace."
Judith - Jewess,
the daughter of Beeri the Hittite, and one of Esau's wives (Gen. 26:34), elsewhere
called Aholibamah (36:2-14).
Julia - a Christian
woman at Rome to whom Paul sent his salutations (Rom. 16:15), supposed to be the
wife of Philologus.
Julius - the centurion of the
Augustan cohort, or the emperor's body-guard, in whose charge Paul was sent prisoner
to Rome (Acts 27:1, 3, 43). He entreated Paul "courteously," showing in many ways
a friendly regard for him.
Junia - (Rom. 16:7),
a Christian at Rome to whom Paul sends salutations along with Andronicus.
Juniper
- (Heb. rothem), called by the Arabs retem, and known as Spanish broom; ranked
under the genus genista. It is a desert shrub, and abounds in many parts of Palestine.
In the account of his journey from Akabah to Jerusalem, Dr. Robinson says: "This
is the largest and most conspicuous shrub of these deserts, growing thickly in
the water-courses and valleys. Our Arabs always selected the place of encampment,
if possible, in a spot where it grew, in order to be sheltered by it at night
from the wind; and during the day, when they often went on in advance of the camels,
we found them not unfrequently sitting or sleeping under a bush of retem to shelter
them from the sun. It was in this very desert, a day's journey from Beersheba,
that the prophet Elijah lay down and slept beneath the same shrub" (1 Kings 19:4,
5). It afforded material for fuel, and also in cases of extremity for human food
(Ps. 120:4; Job 30:4). One of the encampments in the wilderness of Paran is called
Rithmah, i.e., "place of broom" (Num. 33:18).
"The Bedawin of Sinai still burn
this very plant into a charcoal which throws out the most intense heat."
Jupiter
- the principal deity of the ancient Greeks and Romans. He was worshipped
by them under various epithets. Barnabas was identified with this god by the Lycaonians
(Acts 14:12), because he was of stately and commanding presence, as they supposed
Jupiter to be. There was a temple dedicated to this god outside the gates of Lystra
(14:13).
Justice - is rendering to every one that
which is his due. It has been distinguished from equity in this respect, that
while justice means merely the doing what positive law demands, equity means the
doing of what is fair and right in every separate case.
Justice
of God - that perfection of his nature whereby he is infinitely righteous
in himself and in all he does, the righteousness of the divine nature exercised
in his moral government. At first God imposes righteous laws on his creatures
and executes them righteously. Justice is not an optional product of his will,
but an unchangeable principle of his very nature. His legislative justice is his
requiring of his rational creatures conformity in all respects to the moral law.
His rectoral or distributive justice is his dealing with his accountable creatures
according to the requirements of the law in rewarding or punishing them (Ps. 89:14).
In remunerative justice he distributes rewards (James 1:12; 2 Tim. 4:8); in vindictive
or punitive justice he inflicts punishment on account of transgression (2 Thess.
1:6). He cannot, as being infinitely righteous, do otherwise than regard and hate
sin as intrinsically hateful and deserving of punishment. "He cannot deny himself"
(2 Tim. 2:13). His essential and eternal righteousness immutably determines him
to visit every sin as such with merited punishment.
Justification
- a forensic term, opposed to condemnation. As regards its nature, it is the
judicial act of God, by which he pardons all the sins of those who believe in
Christ, and accounts, accepts, and treats them as righteous in the eye of the
law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of
sin, justification declares that all the claims of the law are satisfied in respect
of the justified. It is the act of a judge and not of a sovereign. The law is
not relaxed or set aside, but is declared to be fulfilled in the strictest sense;
and so the person justified is declared to be entitled to all the advantages and
rewards arising from perfect obedience to the law (Rom. 5:1-10).
It proceeds
on the imputing or crediting to the believer by God himself of the perfect righteousness,
active and passive, of his Representative and Surety, Jesus Christ (Rom. 10:3-9).
Justification is not the forgiveness of a man without righteousness, but a declaration
that he possesses a righteousness which perfectly and for ever satisfies the law,
namely, Christ's righteousness (2 Cor. 5:21; Rom. 4:6-8).
The sole condition
on which this righteousness is imputed or credited to the believer is faith in
or on the Lord Jesus Christ. Faith is called a "condition," not because it possesses
any merit, but only because it is the instrument, the only instrument by which
the soul appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25,
26; 4:20, 22; Phil. 3:8-11; Gal. 2:16).
The act of faith which thus secures
our justification secures also at the same time our sanctification (q.v.); and
thus the doctrine of justification by faith does not lead to licentiousness (Rom.
6:2-7). Good works, while not the ground, are the certain consequence of justification
(6:14; 7:6). (See GALATIANS, EPISTLE TO.)
Justus
- (1.) Another name for Joseph, surnamed Barsabas. He and Matthias are mentioned
only in Acts 1:23. "They must have been among the earliest disciples of Jesus,
and must have been faithful to the end; they must have been well known and esteemed
among the brethren. What became of them afterwards, and what work they did, are
entirely unknown" (Lindsay's Acts of the Apostles).
(2.) A Jewish proselyte
at Corinth, in whose house, next door to the synagogue, Paul held meetings and
preached after he left the synagogue (Acts 18:7).
(3.) A Jewish Christian,
called Jesus, Paul's only fellow-labourer at Rome, where he wrote his Epistle
to the Colossians (Col. 4:11).
Juttah - extended,
a Levitical city in the mountains or hill-country of Judah (Josh. 15:55; 21:16).
Its modern name is Yutta, a place about 5 1/2 miles south of Hebron. It is supposed
to have been the residence of Zacharias and Elisabeth, and the birthplace of John
the Baptist, and on this account is annually visited by thousands of pilgrims
belonging to the Greek Church (Luke 1:39). (See MARY.)
Kabzeel
- gathering of God, a city in the extreme south of Judah, near to Idumaea
(Josh. 15:21), the birthplace of Benaiah, one of David's chief warriors (2 Sam.
23:20; 1 Chr. 11:22). It was called also Jekabzeel (Neh. 11:25), after the Captivity.
Kadesh - holy, or Kadesh-Barnea, sacred desert
of wandering, a place on the south-eastern border of Palestine, about 165 miles
from Horeb. It lay in the "wilderness" or "desert of Zin" (Gen. 14:7; Num. 13:3-26;
14:29-33; 20:1; 27:14), on the border of Edom (20:16). From this place, in compliance
with the desire of the people, Moses sent forth "twelve spies" to spy the land.
After examining it in all its districts, the spies brought back an evil report,
Joshua and Caleb alone giving a good report of the land (13:18-31). Influenced
by the discouraging report, the people abandoned all hope of entering into the
Promised Land. They remained a considerable time at Kadesh. (See HORMAH ¯T0001820;
KORAH.) Because
of their unbelief, they were condemned by God to wander for thirty-eight years
in the wilderness. They took their journey from Kadesh into the deserts of Paran,
"by way of the Red Sea" (Deut. 2:1). (One theory is that during these thirty-eight
years they remained in and about Kadesh.)
At the end of these years of wanderings,
the tribes were a second time gathered together at Kadesh. During their stay here
at this time Miriam died and was buried. Here the people murmured for want of
water, as their forefathers had done formerly at Rephidim; and Moses, irritated
by their chidings, "with his rod smote the rock twice," instead of "speaking to
the rock before their eyes," as the Lord had commanded him (comp. Num. 27:14;
Deut. 9:23; Ps. 106:32, 33). Because of this act of his, in which Aaron too was
involved, neither of them was to be permitted to set foot within the Promised
Land (Num. 20:12, 24). The king of Edom would not permit them to pass on through
his territory, and therefore they commenced an eastward march, and "came unto
Mount Hor" (20:22).
This place has been identified with 'Ain el-Kadeis, about
12 miles east-south-east of Beersheba. (See SPIES.)
Kadesh
- the sacred city of the Hittites, on the left bank of the Orontes, about
4 miles south of the Lake of Homs. It is identified with the great mound Tell
Neby Mendeh, some 50 to 100 feet high, and 400 yards long. On the ruins of the
temple of Karnak, in Egypt, has been found an inscription recording the capture
of this city by Rameses II. (See PHARAOH.) Here
the sculptor "has chiselled in deep work on the stone, with a bold execution of
the several parts, the procession of the warriors, the battle before Kadesh, the
storming of the fortress, the overthrow of the enemy, and the camp life of the
Egyptians." (See HITTITES.)
Kadmiel
- before God; i.e., his servant, one of the Levites who returned with Zerubbabel
from the Captivity (Neh. 9:4; 10:9; 12:8).
Kadmonites
- Orientals, the name of a Canaanitish tribe which inhabited the north-eastern
part of Palestine in the time of Abraham (Gen. 15:19). Probably they were identical
with the "children of the east," who inhabited the country between Palestine and
the Euphrates.
Kanah - reedy; brook of reeds. (1.)
A stream forming the boundary between Ephraim and Manasseh, from the Mediterranean
eastward to Tappuah (Josh. 16:8). It has been identified with the sedgy streams
that constitute the Wady Talaik, which enters the sea between Joppa and Caesarea.
Others identify it with the river' Aujeh.
(2.) A town in the north of Asher
(Josh. 19:28). It has been identified with 'Ain-Kana, a village on the brow of
a valley some 7 miles south-east of Tyre. About a mile north of this place are
many colossal ruins strown about. And in the side of a neighbouring ravine are
figures of men, women, and children cut in the face of the rock. These are supposed
to be of Phoenician origin.
Kareah - bald, the
father of Johanan and Jonathan, who for a time were loyal to Gedaliah, the Babylonian
governor of Jerusalem (Jer. 40:8, 13, 15, 16).
Karkaa
- a floor; bottom, a place between Adar and Azmon, about midway between the
Mediterranean and the Dead Sea (Josh. 15:3).
Karkor
- foundation, a place in the open desert wastes on the east of Jordan (Judg.
8:10), not far beyond Succoth and Penuel, to the south. Here Gideon overtook and
routed a fugitive band of Midianites under Zeba and Zalmunna, whom he took captive.
Kartah - city, a town in the tribe of Zebulun assigned
to the Levites of the family of Merari (Josh. 21:34). It is identical with Kattath
(19:15), and perhaps also with Kitron (Judg. 1:30).
Kartan
- double city, a town of Naphali, assigned to the Gershonite Levites, and
one of the cities of refuge (Josh. 21:32). It was probably near the north-western
shore of the Sea of Tiberias, identical with the ruined village el-Katanah.
Kattath
- (Josh. 19:15), a town of Asher, has been identified with Kana el Jelil.
(See CANA.)
Kedar
- dark-skinned, the second son of Ishmael (Gen. 25:13).
It is the name
for the nomadic tribes of Arabs, the Bedouins generally (Isa. 21:16; 42:11; 60:7;
Jer. 2:10; Ezek. 27:21), who dwelt in the north-west of Arabia. They lived in
black hair-tents (Cant. 1:5). To "dwell in the tents of Kedar" was to be cut off
from the worship of the true God (Ps. 120:5). The Kedarites suffered at the hands
of Nebuchadnezzar (Jer. 49:28, 29).
Kedemah - eastward,
the last-named of the sons of Ishmael (Gen. 25:15).
Kedemoth
- beginnings; easternmost, a city of Reuben, assigned to the Levites of the
family of Merari (Josh. 13:18). It lay not far north-east of Dibon-gad, east of
the Dead Sea.
Kedesh - sanctuary. (1.) A place
in the extreme south of Judah (Josh. 15:23). Probably the same as Kadesh-barnea
(q.v.).
(2.) A city of Issachar (1 Chr. 6:72). Possibly Tell Abu Kadeis, near
Lejjun.
(3.) A "fenced city" of Naphtali, one of the cities of refuge (Josh.
19:37; Judg. 4:6). It was assigned to the Gershonite Levites (Josh. 21:32). It
was originally a Canaanite royal city (Josh. 12:22), and was the residence of
Barak (Judg. 4:6); and here he and Deborah assembled the tribes of Zebulun and
Naphtali before the commencement of the conflict with Sisera in the plain of Esdraelon,
"for Jehovah among the mighty" (9, 10). In the reign of Pekah it was taken by
Tiglath-Pileser (2 Kings 15:29). It was situated near the "plain" (rather "the
oak") of Zaanaim, and has been identified with the modern Kedes, on the hills
fully four miles north-west of Lake El Huleh.
It has been supposed by some
that the Kedesh of the narrative, where Barak assembled his troops, was not the
place in Upper Galilee so named, which was 30 miles distant from the plain of
Esdraelon, but Kedish, on the shore of the Sea of Galilee, 12 miles from Tabor.
Kedron - the valley, now quite narrow, between
the Mount of Olives and Mount Moriah. The upper part of it is called the Valley
of Jehoshaphat. The LXX., in 1 Kings 15:13, translate "of the cedar." The word
means "black," and may refer to the colour of the water or the gloom of the ravine,
or the black green of the cedars which grew there. John 18:1, "Cedron," only here
in New Testament. (See KIDRON.)
Kehelathah
- assembly, one of the stations of the Israelites in the desert (Num. 33:22,
23).
Keilah - citadel, a city in the lowlands of
Judah (Josh. 15:44). David rescued it from the attack of the Philistines (1 Sam.
23:1-8); but the inhabitants proving unfaithful to him, in that they sought to
deliver him up to Saul (13), he and his men "departed from Keilah, and went whithersoever
they could go." They fled to the hill Hareth, about 3 miles to the east, and thence
through Hebron to Ziph (q.v.). "And David was in the wilderness of Ziph, in a
wood" (1 Sam. 23:15). Here Jonathan sought him out, "and strengthened his hand
in God." This was the last interview between David and Jonathan (23:16-18). It
is the modern Khurbet Kila. Others identify it with Khuweilfeh, between Beit Jibrin
(Eleutheropolis) and Beersheba, mentioned in the Amarna tablets.
Kelita
- dwarf, a Levite who assisted Ezra in expounding the law to the people (Neh.
8:7; 10:10).
Kemuel - helper of God, or assembly
of God. (1.) The third son of Nahor (Gen. 22:21).
(2.) Son of Shiphtan, appointed
on behalf of the tribe of Ephraim to partition the land of Canaan (Num. 34:24).
(3.) A Levite (1 Chr. 27:17).
Kenath - possession,
a city of Gilead. It was captured by Nobah, who called it by his own name (Num.
32:42). It has been identified with Kunawat, on the slopes of Jebel Hauran (Mount
Bashan), 60 miles east from the south end of the Sea of Galilee.
Kenaz
- hunter. (1.) One of the sons of Eliphaz, the son of Esau. He became the
chief of an Edomitish tribe (Gen. 36:11, 15, 42).
(2.) Caleb's younger brother,
and father of Othniel (Josh. 15:17), whose family was of importance in Israel
down to the time of David (1 Chr. 27:15). Some think that Othniel (Judg. 1:13),
and not Kenaz, was Caleb's brother.
(3.) Caleb's grandson (1 Chr. 4:15).
Kenites
- smiths, the name of a tribe inhabiting the desert lying between southern
Palestine and the mountains of Sinai. Jethro was of this tribe (Judg. 1:16). He
is called a "Midianite" (Num. 10:29), and hence it is concluded that the Midianites
and the Kenites were the same tribe. They were wandering smiths, "the gipsies
and travelling tinkers of the old Oriental world. They formed an important guild
in an age when the art of metallurgy was confined to a few" (Sayce's Races, etc.).
They showed kindness to Israel in their journey through the wilderness. They accompanied
them in their march as far as Jericho (Judg. 1:16), and then returned to their
old haunts among the Amalekites, in the desert to the south of Judah. They sustained
afterwards friendly relations with the Israelites when settled in Canaan (Judg.
4:11, 17-21; 1 Sam. 27:10; 30:29). The Rechabites belonged to this tribe (1 Chr.
2:55) and in the days of Jeremiah (35:7-10) are referred to as following their
nomad habits. Saul bade them depart from the Amalekites (1 Sam. 15:6) when, in
obedience to the divine commission, he was about to "smite Amalek." And his reason
is, "for ye showed kindness to all the children of Israel when they came up out
of Egypt." Thus "God is not unrighteous to forget the kindnesses shown to his
people; but they shall be remembered another day, at the farthest in the great
day, and recompensed in the resurrection of the just" (M. Henry's Commentary).
They are mentioned for the last time in Scripture in 1 Sam. 27:10; comp. 30:20.
Kenizzite - (1.) The name of a tribe referred to
in the covenant God made with Abraham (Gen. 15:19). They are not mentioned among
the original inhabitants of Canaan (Ex. 3:8; Josh. 3:10), and probably they inhabited
some part of Arabia, in the confines of Syria.
(2.) A designation given to
Caleb (R.V., Num. 32:12; A.V., Kenezite).
Kerchief
- mentioned only Ezek. 13:18, 21, as an article of apparel or ornament applied
to the head of the idolatrous women of Israel. The precise meaning of the word
is uncertain. It appears to have been a long loose shawl, such as Oriental women
wrap themselves in (Ruth 3:15; Isa. 3:22). Some think that it was a long veil
or head-dress, denoting by its form the position of those who wore it.
Keren-happuch
- horn of the face-paint = cosmetic-box, the name of Job's third daughter
(Job. 42:14), born after prosperity had returned to him.
Kerioth
- cities. (1.) A town in the south of Judah (Josh. 15:25). Judas the traitor
was probably a native of this place, and hence his name Iscariot. It has been
identified with the ruins of el-Kureitein, about 10 miles south of Hebron. (See
HAZOR ¯T0001694 [4]).
(2.) A city of Moab (Jer. 48:24, 41), called Kirioth
(Amos 2:2).
Kesitah - (Gen. 33:19, R.V., marg.,
a Hebrew word, rendered, A.V., pl. "pieces of money," marg., "lambs;" Josh. 24:32,
"pieces of silver;" Job 42:11, "piece of money"). The kesitah was probably a piece
of money of a particular weight, cast in the form of a lamb. The monuments of
Egypt show that such weights were used. (See PIECES.)
Kettle
- a large pot for cooking. The same Hebrew word (dud, "boiling") is rendered
also "pot" (Ps. 81:6), "caldron" (2 Chr. 35:13), "basket" (Jer. 24:2). It was
used for preparing the peace-offerings (1 Sam. 2:13, 14).
Keturah
- incense, the wife of Abraham, whom he married probably after Sarah's death
(Gen. 25:1-6), by whom he had six sons, whom he sent away into the east country.
Her nationality is unknown. She is styled "Abraham's concubine" (1 Chr. 1:32).
Through the offshoots of the Keturah line Abraham became the "father of many nations."
Key - frequently mentioned in Scripture. It is
called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek
New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52;
Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the
monuments, also of Assyrian locks and keys of wood, and of a large size (comp.
Isa. 22:22).
The word is used figuratively of power or authority or office
(Isa. 22:22; Rev. 3:7; Rev. 1:8; comp. 9:1; 20:1; comp. also Matt. 16:19; 18:18).
The "key of knowledge" (Luke 11:52; comp. Matt. 23:13) is the means of attaining
the knowledge regarding the kingdom of God. The "power of the keys" is a phrase
in general use to denote the extent of ecclesiastical authority.
Kezia
- cassia, the name of Job's second daughter (42:14), born after prosperity
had returned to him.
Keziz - abrupt; cut off, a
city of the tribe of Benjamin (Josh. 18:21).
Kibroth-hattaavah
- the graves of the longing or of lust, one of the stations of the Israelites
in the wilderness. It was probably in the Wady Murrah, and has been identified
with the Erweis el-Ebeirig, where the remains of an ancient encampment have been
found, about 30 miles north-east of Sinai, and exactly a day's journey from 'Ain
Hudherah.
"Here began the troubles of the journey. First, complaints broke
out among the people, probably at the heat, the toil, and the privations of the
march; and then God at once punished them by lightning, which fell on the hinder
part of the camp, and killed many persons, but ceased at the intercession of Moses
(Num. 11:1, 2). Then a disgust fell on the multitude at having nothing to eat
but the manna day after day, no change, no flesh, no fish, no high-flavoured vegetables,
no luscious fruits...The people loathed the 'light food,' and cried out to Moses,
'Give us flesh, give us flesh, that we may eat.'" In this emergency Moses, in
despair, cried unto God. An answer came. God sent "a prodigious flight of quails,
on which the people satiated their gluttonous appetite for a full month. Then
punishment fell on them: they loathed the food which they had desired; it bred
disease in them; the divine anger aggravated the disease into a plague, and a
heavy mortality was the consequence. The dead were buried without the camp; and
in memory of man's sin and of the divine wrath this name, Kibroth-hattaavah, the
Graves of Lust, was given to the place of their sepulchre" (Num. 11:34, 35; 33:16,
17; Deut. 9:22; comp. Ps. 78:30, 31)., Rawlinson's Moses, p. 175. From this encampment
they journeyed in a north-eastern direction to Hazeroth.
Kibzaim
- two heaps, a city of Ephraim, assigned to the Kohathite Levites, and appointed
as a city of refuge (Josh. 21: 22). It is also called Jokmeam (1 Chr. 6:68).
Kid
- the young of the goat. It was much used for food (Gen. 27:9; 38:17; Judg.
6:19; 14:6). The Mosaic law forbade to dress a kid in the milk of its dam, a law
which is thrice repeated (Ex. 23:19; 34:26; Deut. 14:21). Among the various reasons
assigned for this law, that appears to be the most satisfactory which regards
it as "a protest against cruelty and outraging the order of nature." A kid cooked
in its mother's milk is "a gross, unwholesome dish, and calculated to kindle animal
and ferocious passions, and on this account Moses may have forbidden it. Besides,
it is even yet associated with immoderate feasting; and originally, I suspect,"
says Dr. Thomson (Land and the Book), "was connected with idolatrous sacrifices."
Kidron - = Kedron = Cedron, turbid, the winter
torrent which flows through the Valley of Jehoshaphat, on the eastern side of
Jerusalem, between the city and the Mount of Olives. This valley is known in Scripture
only by the name "the brook Kidron." David crossed this brook bare-foot and weeping,
when fleeing from Absalom (2 Sam. 15:23, 30), and it was frequently crossed by
our Lord in his journeyings to and fro (John 18:1). Here Asa burned the obscene
idols of his mother (1 Kings 15:13), and here Athaliah was executed (2 Kings 11:16).
It afterwards became the receptacle for all manner of impurities (2 Chr. 29:16;
30:14); and in the time of Josiah this valley was the common cemetery of the city
(2 Kings 23:6; comp. Jer. 26:23).
Through this mountain ravine no water runs,
except after heavy rains in the mountains round about Jerusalem. Its length from
its head to en-Rogel is 2 3/4 miles. Its precipitous, rocky banks are filled with
ancient tombs, especially the left bank opposite the temple area. The greatest
desire of the Jews is to be buried there, from the idea that the Kidron is the
"valley of Jehoshaphat" mentioned in Joel 3:2.
Below en-Rogel the Kidron has
no historical or sacred interest. It runs in a winding course through the wilderness
of Judea to the north-western shore of the Dead Sea. Its whole length, in a straight
line, is only some 20 miles, but in this space its descent is about 3,912 feet.
(See KEDRON.)
Recent
excavations have brought to light the fact that the old bed of the Kidron is about
40 feet lower than its present bed, and about 70 feet nearer the sanctuary wall.
Kinah - an elegy, a city in the extreme south of
Judah (Josh. 15:22). It was probably not far from the Dead Sea, in the Wady Fikreh.
Kine - (Heb. sing. parah, i.e., "fruitful"), mentioned
in Pharaoh's dream (Gen. 41: 18). Here the word denotes "buffaloes," which fed
on the reeds and sedge by the river's brink.
King -
is in Scripture very generally used to denote one invested with authority,
whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9,
24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the
New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and
Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark
6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of
God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called "kings"
(Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the "king of terrors"
(Job 18:14).
Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa.
33:22). But there came a time in the history of that people when a king was demanded,
that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated
with them, but the people cried out, "Nay, but we will have a king over us." The
misconduct of Samuel's sons was the immediate cause of this demand.
The Hebrew
kings did not rule in their own right, nor in name of the people who had chosen
them, but partly as servants and partly as representatives of Jehovah, the true
King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1
Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer
(2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer
over the house, the chief steward (Isa. 22:15); (4) the "king's friend," a confidential
companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14); (6) captain
of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc.
(1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the
royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23).
(For catalogue of kings of
Israel and Judah see chronological table in Appendix.)
Kingdom
of God - (Matt. 6:33; Mark 1:14, 15; Luke 4:43) = "kingdom of Christ" (Matt.
13:41; 20:21) = "kingdom of Christ and of God" (Eph. 5:5) = "kingdom of David"
(Mark 11:10) = "the kingdom" (Matt. 8:12; 13:19) = "kingdom of heaven" (Matt.
3:2; 4:17; 13:41), all denote the same thing under different aspects, viz.: (1)
Christ's mediatorial authority, or his rule on the earth; (2) the blessings and
advantages of all kinds that flow from this rule; (3) the subjects of this kingdom
taken collectively, or the Church.
Kingly office of
Christ - one of the three special relations in which Christ stands to his
people. Christ's office as mediator comprehends three different functions, viz.,
those of a prophet, priest, and king. These are not three distinct offices, but
three functions of the one office of mediator.
Christ is King and sovereign
Head over his Church and over all things to his Church (Eph. 1:22; 4:15; Col.
1:18; 2:19). He executes this mediatorial kingship in his Church, and over his
Church, and over all things in behalf of his Church. This royalty differs from
that which essentially belongs to him as God, for it is given to him by the Father
as the reward of his obedience and sufferings (Phil. 2:6-11), and has as its especial
object the upbuilding and the glory of his redeemed Church. It attaches, moreover,
not to his divine nature as such, but to his person as God-man.
Christ's mediatorial
kingdom may be regarded as comprehending, (1) his kingdom of power, or his providential
government of the universe; (2) his kingdom of grace, which is wholly spiritual
in its subjects and administration; and (3) his kingdom of glory, which is the
consummation of all his providential and gracious administration.
Christ sustained
and exercised the function of mediatorial King as well as of Prophet and Priest,
from the time of the fall of man, when he entered on his mediatorial work; yet
it may be said that he was publicly and formally enthroned when he ascended up
on high and sat down at the Father's right hand (Ps. 2:6; Jer. 23:5; Isa. 9:6),
after his work of humiliation and suffering on earth was "finished."
King's
dale - mentioned only in Gen. 14:17; 2 Sam. 18:18, the name given to "the
valley of Shaveh," where the king of Sodom met Abram.
Kings,
The Books of - The two books of Kings formed originally but one book in the
Hebrew Scriptures. The present division into two books was first made by the LXX.,
which now, with the Vulgate, numbers them as the third and fourth books of Kings,
the two books of Samuel being the first and second books of Kings.
They contain
the annals of the Jewish commonwealth from the accession of Solomon till the subjugation
of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about
four hundred and fifty-three years). The books of Chronicles (q.v.) are more comprehensive
in their contents than those of Kings. The latter synchronize with 1 Chr. 28-2
Chr. 36:21. While in the Chronicles greater prominence is given to the priestly
or Levitical office, in the Kings greater prominence is given to the kingly.
The
authorship of these books is uncertain. There are some portions of them and of
Jeremiah that are almost identical, e.g., 2 Kings 24:18-25 and Jer. 52; 39:1-10;
40:7-41:10. There are also many undesigned coincidences between Jeremiah and Kings
(2 Kings 21-23 and Jer. 7:15; 15:4; 19:3, etc.), and events recorded in Kings
of which Jeremiah had personal knowledge. These facts countenance in some degree
the tradition that Jeremiah was the author of the books of Kings. But the more
probable supposition is that Ezra, after the Captivity, compiled them from documents
written perhaps by David, Solomon, Nathan, Gad, and Iddo, and that he arranged
them in the order in which they now exist.
In the threefold division of the
Scriptures by the Jews, these books are ranked among the "Prophets." They are
frequently quoted or alluded to by our Lord and his apostles (Matt. 6:29; 12:42;
Luke 4:25, 26; 10:4; comp. 2 Kings 4:29; Mark 1:6; comp. 2 Kings 1:8; Matt. 3:4,
etc.).
The sources of the narrative are referred to (1) "the book of the acts
of Solomon" (1 Kings 11:41); (2) the "book of the chronicles of the kings of Judah"
(14:29; 15:7, 23, etc.); (3) the "book of the chronicles of the kings of Israel"
(14:19; 15:31; 16:14, 20, 27, etc.).
The date of its composition was some time
between B.C. 561, the date of the last chapter (2 Kings 25), when Jehoiachin was
released from captivity by Evil-merodach, and B.C. 538, the date of the decree
of deliverance by Cyrus.
Kinsman - Heb. goel, from
root meaning to redeem. The goel among the Hebrews was the nearest male blood
relation alive. Certain important obligations devolved upon him toward his next
of kin. (1.) If any one from poverty was unable to redeem his inheritance, it
was the duty of the kinsman to redeem it (Lev. 25:25,28; Ruth 3:9, 12). He was
also required to redeem his relation who had sold himself into slavery (Lev. 25:48,
49).
God is the Goel of his people because he redeems them (Ex. 6:6; Isa. 43:1;
41:14; 44:6, 22; 48:20; Ps. 103:4; Job 19:25, etc.).
(2.) The goel also was
the avenger (q.v.) of blood (Num. 35:21) in the case of the murder of the next
of kin.
Kir - a wall or fortress, a place to which
Tiglath-pileser carried the Syrians captive after he had taken the city of Damascus
(2 Kings 16:9; Amos 1:5; 9:7). Isaiah (22:6), who also was contemporary with these
events, mentions it along with Elam. Some have supposed that Kir is a variant
of Cush (Susiana), on the south of Elam.
Kir-haraseth
- built fortress, a city and fortress of Moab, the modern Kerak, a small town
on the brow of a steep hill about 6 miles from Rabbath-Moab and 10 miles from
the Dead Sea; called also Kir-haresh, Kir-hareseth, Kir-heres (Isa. 16:7, 11;
Jer. 48:31, 36). After the death of Ahab, Mesha, king of Moab (see MOABITE STONE
¯T0002586), threw off allegiance to the king of Israel, and fought successfully
for the independence of his kingdom. After this Jehoram, king of Israel, in seeking
to regain his supremacy over Moab, entered into an alliance with Jehoshaphat,
king of Judah, and with the king of Edom. The three kings led their armies against
Mesha, who was driven back to seek refuge in Kir-haraseth. The Moabites were driven
to despair. Mesha then took his eldest son, who would have reigned in his stead,
and offered him as a burnt-offering on the wall of the fortress in the sight of
the allied armies. "There was great indignation against Israel: and they departed
from him, and returned to their own land." The invaders evacuated the land of
Moab, and Mesha achieved the independence of his country (2 Kings 3:20-27).
Kirjath
- city, a city belonging to Benjamin (Josh. 18:28), the modern Kuriet el-'Enab,
i.e., "city of grapes", about 7 1/2 miles west-north-west of Jerusalem.
Kirjathaim
- two cities; a double city. (1.) A city of refuge in Naphtali (1 Chr. 6:76).
(2.) A town on the east of Jordan (Gen. 14:5; Deut. 2:9, 10). It was assigned
to the tribe of Reuben (Num. 32:37). In the time of Ezekiel (25:9) it was one
of the four cities which formed the "glory of Moab" (comp. Jer. 48:1, 23). It
has been identified with el-Kureiyat, 11 miles south-west of Medeba, on the south
slope of Jebel Attarus, the ancient Ataroth.