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60 lines
92 KiB
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var eastonArray = new Array ();
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eastonArray["$$T0002100"] = "<strong>Jokneam:</strong> gathered by the people, (<a href=\"#\" onClick=\"return mV('Jos',19,11);\">Jos 19:11</a>; <a href=\"#\" onClick=\"return mV('Jos',21,34);\">21:34</a>), a city \"of Carmel\" (<a href=\"#\" onClick=\"return mV('Jos',12,22);\">12:22</a>), i.e., on Carmel, allotted with its suburbs to the Merarite Levites. It is the modern Tell Kaimon, about 12 miles south-west of Nazareth, on the south of the river Kishon.";
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eastonArray["$$T0002101"] = "<strong>Jokshan:</strong> snarer, the second son of Abraham and Keturah (<a href=\"#\" onClick=\"return mV('Gen',25,2,3);\">Gen 25:2-3</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,32);\">1Ch 1:32</a>).";
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eastonArray["$$T0002102"] = "<strong>Joktan:</strong> little, the second of the two sons of Eber (<a href=\"#\" onClick=\"return mV('Gen',10,25);\">Gen 10:25</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,19);\">1Ch 1:19</a>). There is an Arab tradition that Joktan (Arab. Kahtan) was the progenitor of all the purest tribes of Central and Southern Arabia.";
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eastonArray["$$T0002103"] = "<strong>Joktheel:</strong> subdued by God.<br><br>(1.) A city of Judah near Lachish (<a href=\"#\" onClick=\"return mV('Jos',15,38);\">Jos 15:38</a>). Perhaps the ruin Kutlaneh, south of Gezer.<br><br>(2.) Amaziah, king of Judah, undertook a great expedition against Edom (<a href=\"#\" onClick=\"return mV('2Ch',25,'5-10');\">2Ch 25:5-10</a>), 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 (<a href=\"#\" onClick=\"return mV('2Ki',14,7);\">2Ki 14:7</a>).";
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eastonArray["$$T0002104"] = "<strong>Jonadab:</strong> =Jehon'adab.<br><br>(1.) The son of Rechab, and founder of the Rechabites (q.v.), <a href=\"#\" onClick=\"return mV('2Ki',10,15);\">2Ki 10:15</a>; <a href=\"#\" onClick=\"return mV('Jer',35,6,10);\">Jer 35:6, 10</a>.<br><br>(2.) The son of Shimeah, David's brother (<a href=\"#\" onClick=\"return mV('2Sa',13,3);\">2Sa 13:3</a>). He was \"a very subtil man.\"";
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eastonArray["$$T0002105"] = "<strong>Jonah:</strong> a dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (<a href=\"#\" onClick=\"return mV('2Ki',14,'25-27');\">2Ki 14:25-27</a>) 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.\"";
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eastonArray["$$T0002106"] = "<strong>Jonah, Book of:</strong> 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<br><br>(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;<br><br>(2) others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.<br><br>Jonah and his story is referred to by our Lord (<a href=\"#\" onClick=\"return mV('Mat',12,39,40);\">Mat 12:39-40</a>; <a href=\"#\" onClick=\"return mV('Luk',11,29);\">Luk 11:29</a>), 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.<br><br>There is every reason to believe that this book was written by Jonah himself. It gives an account of <br><br>(1) his divine commission to go to Nineveh, his disobedience, and the punishment following (<a href=\"#\" onClick=\"return mV('Jon',1,'1-17');\">Jon 1:1-17</a>);(2) his prayer and miraculous deliverance (<a href=\"#\" onClick=\"return mV('Jon',1,'17-');\">Jon 1:17</a>-<a href=\"#\" onClick=\"return mV('Jon',2,'1-10');\">2:10</a>);<br><br>(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 (<a href=\"#\" onClick=\"return mV('Jon',3,'1-')\">Jon 3</a>); (4) Jonah's displeasure at God's merciful decision, and the rebuke tendered to the impatient prophet.<br><br>(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.";
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eastonArray["$$T0002107"] = "<strong>Jonas:</strong><br><br>(1.) Greek form of Jonah (<a href=\"#\" onClick=\"return mV('Mat',12,'39-41');\">Mat 12:39-41</a>, etc.).<br><br>(2.) The father of the apostles Peter (<a href=\"#\" onClick=\"return mV('Jhn',21,'15-17');\">Jhn 21:15-17</a>) and Andrew; but the reading should be (also in <a href=\"#\" onClick=\"return mV('Jhn',1,42);\">Jhn 1:42</a>), as in the Revised Version, \"John,\" instead of Jonas.";
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eastonArray["$$T0002108"] = "<strong>Jonathan:</strong> whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are,<br><br>(1.) A Levite descended from Gershom (<a href=\"#\" onClick=\"return mV('Jdg',18,30);\">Jdg 18:30</a>). His history is recorded in <a href=\"#\" onClick=\"return mV('Jdg',17,'7-13');\">Jdg 17:7-13</a> and <a href=\"#\" onClick=\"return mV('Jdg',18,30);\">Jdg 18:30</a>. 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.<br><br>(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 (<a href=\"#\" onClick=\"return mV('1Sa',13,2);\">1Sa 13:2</a>). Like his father, he was a man of great strength and activity (<a href=\"#\" onClick=\"return mV('2Sa',1,23);\">2Sa 1:23</a>), and excelled in archery and slinging (<a href=\"#\" onClick=\"return mV('1Ch',12,2);\">1Ch 12:2</a>; <a href=\"#\" onClick=\"return mV('2Sa',1,22);\">2Sa 1:22</a>). 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 (<a href=\"#\" onClick=\"return mV('1Sa',20,34);\">1Sa 20:34</a>). 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 (<a href=\"#\" onClick=\"return mV('1Sa',31,2,8);\">1Sa 31:2, 8</a>). He was first buried at Jabesh-gilead, but his remains were afterwards removed with those of his father to Zelah, in Benjamin (<a href=\"#\" onClick=\"return mV('2Sa',21,'12-14');\">2Sa 21:12-14</a>). His death was the occasion of David's famous elegy of \"the Song of the Bow\" (<a href=\"#\" onClick=\"return mV('2Sa',1,'17-27');\">2Sa 1:17-27</a>). He left one son five years old, Merib-baal, or Mephibosheth (<a href=\"#\" onClick=\"return mV('2Sa',4,4);\">2Sa 4:4</a>; <a href=\"#\" onClick=\"return mV('1Ch',8,34);\">1Ch 8:34</a>).<br><br>(3.) Son of the high priest Abiathar, and one who adhered to David at the time of Absalom's rebellion (<a href=\"#\" onClick=\"return mV('2Sa',15,27,36);\">2Sa 15:27, 36</a>). He is the last descendant of Eli of whom there is any record.<br><br>(4.) Son of Shammah, and David's nephew, and also one of his chief warriors (<a href=\"#\" onClick=\"return mV('2Sa',21,21);\">2Sa 21:21</a>). He slew a giant in Gath.";
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eastonArray["$$T0002109"] = "<strong>Jonath-elem-rechokim:</strong> dove of the dumbness of the distance; i.e., \"the silent dove in distant places\", title of <a href=\"#\" onClick=\"return mV('Psa',56,'1-');\">Psa 56</a>. This was probably the name of some well known tune or melody to which the psalm was to be sung.";
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eastonArray["$$T0002110"] = "<strong>Joppa:</strong> beauty, a town in the portion of Dan (<a href=\"#\" onClick=\"return mV('Jos',19,46);\">Jos 19:46</a>; A.V., \"Japho\"), on a sandy promontory between Caesarea and Gaza, and at a distance of 30 miles north-west from Jerusalem. It is one of the oldest towns in Asia. It was and still is the chief sea-port of Judea. It was never wrested from the Phoenicians. It became a Jewish town only in the second century B.C. It was from this port that Jonah \"took ship to flee from the presence of the Lord\" (<a href=\"#\" onClick=\"return mV('Jon',1,3);\">Jon 1:3</a>). To this place also the wood cut in Lebanon by Hiram's men for Solomon was brought in floats (<a href=\"#\" onClick=\"return mV('2Ch',2,16);\">2Ch 2:16</a>); and here the material for the building of the second temple was also landed (<a href=\"#\" onClick=\"return mV('Ezr',3,7);\">Ezr 3:7</a>). At Joppa, in the house of Simon the tanner, \"by the sea-side,\" Peter resided \"many days,\" and here, \"on the house-top,\" he had his \"vision of tolerance\" (<a href=\"#\" onClick=\"return mV('Act',9,'36-43');\">Act 9:36-43</a>). It bears the modern name of Jaffa, and exhibits all the decrepitude and squalor of cities ruled over by the Turks. \"Scarcely any other town has been so often overthrown, sacked, pillaged, burned, and rebuilt.\" Its present population is said to be about 16,000. It was taken by the French under Napoleon in 1799, who gave orders for the massacre here of 4,000 prisoners. It is connected with Jerusalem by the only carriage road that exists in the country, and also by a railway completed in 1892. It is noticed on monuments B.C. 1600-1300, and was attacked by Sannacharib B.C. 702.";
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eastonArray["$$T0002111"] = "<strong>Joram:</strong> =Jeho'ram.<br><br>(1.) One of the kings of Israel (<a href=\"#\" onClick=\"return mV('2Ki',8,16,25,28);\">2Ki 8:16, 25, 28</a>). He was the son of Ahab.<br><br>(2.) Jehoram, the son and successor of Jehoshaphat on the throne of Judah (<a href=\"#\" onClick=\"return mV('2Ki',8,24);\">2Ki 8:24</a>).";
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eastonArray["$$T0002112"] = "<strong>Jordan:</strong> 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.<br><br>It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of.<br><br>(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.<br><br>(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).<br><br>(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.).<br><br>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.).<br><br>\"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' (<a href=\"#\" onClick=\"return mV('Lev',26,'31-34');\">Lev 26:31-34</a>).\", Dr. Porter's Handbook.<br><br>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\" (<a href=\"#\" onClick=\"return mV('Mat',3,5);\">Mat 3:5</a>), 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.<br><br>There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east.<br><br>(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.<br><br>(2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho.<br><br>The first historical notice of the Jordan is in the account of the separation of Abraham and Lot (<a href=\"#\" onClick=\"return mV('Gen',13,10);\">Gen 13:10</a>). \"Lot beheld the plain of Jordan as the garden of the Lord.\" Jacob crossed and recrossed \"this Jordan\" (<a href=\"#\" onClick=\"return mV('Gen',32,10);\">32:10</a>). The Israelites passed over it as \"on dry ground\" (<a href=\"#\" onClick=\"return mV('Jos',3,17);\">Jos 3:17</a>; <a href=\"#\" onClick=\"return mV('Psa',114,3);\">Psa 114:3</a>). Twice afterwards its waters were miraculously divided at the same spot by Elijah and Elisha (<a href=\"#\" onClick=\"return mV('2Ki',2,8,14);\">2Ki 2:8, 14</a>).<br><br>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<br><br>(1.) John the Baptist's ministry, when \"there went out to him Jerusalem, and all Judaea, and were baptized of him in Jordan\" (<a href=\"#\" onClick=\"return mV('Mat',3,6);\">Mat 3:6</a>).<br><br>(2.) Jesus also \"was baptized of John in Jordan\" (<a href=\"#\" onClick=\"return mV('Mar',1,9);\">Mar 1:9</a>).";
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eastonArray["$$T0002113"] = "<strong>Joseph:</strong> remover or increaser.<br><br>(1.) The elder of the two sons of Jacob by Rachel (<a href=\"#\" onClick=\"return mV('Gen',30,23,24);\">Gen 30:23-24</a>), 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\" (<a href=\"#\" onClick=\"return mV('Gen',30,24);\">Gen 30:24</a>). 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\" (<a href=\"#\" onClick=\"return mV('Gen',37,3);\">Gen 37:3</a>, 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.<br><br>When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (<a href=\"#\" onClick=\"return mV('Gen',37,4);\">Gen 37:4</a>). They \"hated him, and could not speak peaceably unto him.\" Their anger was increased when he told them his dreams (<a href=\"#\" onClick=\"return mV('Gen',37,11);\">37:11</a>).<br><br>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\" (<a href=\"#\" onClick=\"return mV('Gen',37,36);\">Gen 37:36</a>). \"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 (<a href=\"#\" onClick=\"return mV('Gen',39,'1-');\">Gen 39</a>; <a href=\"#\" onClick=\"return mV('Gen',40,'1-');\">Gen 40</a>), 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 (<a href=\"#\" onClick=\"return mV('Gen',40,2);\">40:2</a>). Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said.<br><br>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 (<a href=\"#\" onClick=\"return mV('Gen',41,46);\">Gen 41:46</a>), 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.<br><br>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\" (<a href=\"#\" onClick=\"return mV('Gen',41,56,57);\">Gen 41:56-57</a>; <a href=\"#\" onClick=\"return mV('Gen',47,13,14);\">47:13-14</a>). 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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Gen',42,'1-');\">Gen. 42-45</a>). 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\" (<a href=\"#\" onClick=\"return mV('Gen',46,29);\">Gen 46:29</a>).<br><br>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.<br><br>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\" (<a href=\"#\" onClick=\"return mV('Gen',47,'29-31');\">Gen 47:29-31</a>; <a href=\"#\" onClick=\"return mV('Gen',50,'1-14');\">50:1-14</a>). This was the last recorded act of Joseph, who again returned to Egypt.<br><br>\"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.\"<br><br>By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (<a href=\"#\" onClick=\"return mV('Gen',41,50);\">Gen 41:50</a>). 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\" (<a href=\"#\" onClick=\"return mV('Gen',50,26);\">Gen 50:26</a>). 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 (<a href=\"#\" onClick=\"return mV('Jos',24,32);\">Jos 24:32</a>; <a href=\"#\" onClick=\"return mV('Gen',33,19);\">Gen 33:19</a>). With the death of Joseph the patriarchal age of the history of Israel came to a close.<br><br>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 <a href=\"#\" onClick=\"return doDictLookup('ET0002923');\">PHARAOH</a>), long after the expulsion of the Hyksos.<br><br>The name Joseph denotes the two tribes of Ephraim and Manasseh in <a href=\"#\" onClick=\"return mV('Deu',33,'13-17');\">Deu 33:13-17</a>; the kingdom of Israel in <a href=\"#\" onClick=\"return mV('Eze',37,16,19);\">Eze 37:16, 19</a>; <a href=\"#\" onClick=\"return mV('Amo',5,6);\">Amo 5:6</a>; and the whole covenant people of Israel in <a href=\"#\" onClick=\"return mV('Psa',81,4);\">Psa 81:4</a>.<br><br>(2.) One of the sons of Asaph, head of the first division of sacred musicians (<a href=\"#\" onClick=\"return mV('1Ch',25,2, 9);\">1Ch 25:2, 9</a>).<br><br>(3.) The son of Judah, and father of Semei (<a href=\"#\" onClick=\"return mV('Luk',3,26);\">Luk 3:26</a>). Other two of the same name in the ancestry of Christ are also mentioned (<a href=\"#\" onClick=\"return mV('Luk',3,24,30);\">3:24, 30</a>).<br><br>(4.) The foster-father of our Lord (<a href=\"#\" onClick=\"return mV('Mat',1,16);\">Mat 1:16</a>; <a href=\"#\" onClick=\"return mV('Luk',3,23);\">Luk 3:23</a>). He lived at Nazareth in Galilee (<a href=\"#\" onClick=\"return mV('Luk',2,4);\">Luk 2:4</a>). He is called a \"just man.\" He was by trade a carpenter (<a href=\"#\" onClick=\"return mV('Mat',13,55);\">Mat 13:55</a>). 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.), <a href=\"#\" onClick=\"return mV('Jhn',19,25);\">Jhn 19:25</a>.<br><br>(5.) A native of Arimathea, probably the Ramah of the Old Testament (<a href=\"#\" onClick=\"return mV('1Sa',1,19);\">1Sa 1:19</a>), a man of wealth, and a member of the Sanhedrim (<a href=\"#\" onClick=\"return mV('Mat',27,57);\">Mat 27:57</a>; <a href=\"#\" onClick=\"return mV('Luk',23,50);\">Luk 23:50</a>), 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 (<a href=\"#\" onClick=\"return mV('Mar',15,46);\">Mar 15:46</a>), 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 (<a href=\"#\" onClick=\"return mV('Jhn',19,39);\">Jhn 19:39</a>), 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 (<a href=\"#\" onClick=\"return mV('Luk',23,53,55);\">Luk 23:53, 55</a>). This was done in haste, \"for the Sabbath was drawing on\" (<a href=\"#\" onClick=\"return mV('Isa',53,9);\">Isa 53:9</a>).<br><br>(6.) Surnamed Barsabas (<a href=\"#\" onClick=\"return mV('Act',1,23);\">Act 1:23</a>); 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\" (<a href=\"#\" onClick=\"return mV('Act',1,21);\">Act 1:21</a>), and was one of the candidates for the place of Judas.";
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eastonArray["$$T0002114"] = "<strong>Joshua:</strong> 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 <a href=\"#\" onClick=\"return mV('Num',13,16);\">Num 13:16</a> (A.V.), and Jesus in <a href=\"#\" onClick=\"return mV('Act',7,45);\">Act 7:45</a> and <a href=\"#\" onClick=\"return mV('Hbr',4,8);\">Hbr 4:8</a> (R.V., Joshua).<br><br>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 (<a href=\"#\" onClick=\"return mV('Exd',17,'8-16');\">Exd 17:8-16</a>). He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (<a href=\"#\" onClick=\"return mV('Exd',32,17);\">Exd 32:17</a>). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (<a href=\"#\" onClick=\"return mV('Num',13,16,17);\">Num 13:16-17</a>), 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 (<a href=\"#\" onClick=\"return mV('Deu',31,23);\">Deu 31:23</a>). The people were encamped at Shittim when he assumed the command (<a href=\"#\" onClick=\"return mV('Jos',1,1);\">Jos 1:1</a>); 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 (<a href=\"#\" onClick=\"return mV('Jos',1,'1-9');\">1:1-9</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Jos',11,'18-23');\">Jos 11:18-23</a>; <a href=\"#\" onClick=\"return mV('Jos',12,24);\">12:24</a>). 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 <a href=\"#\" onClick=\"return doDictLookup('ET0003375');\">SHILOH</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0003001');\">PRIEST</a>.)<br><br>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 (<a href=\"#\" onClick=\"return doDictLookup('ET0003375');\">SHILOH</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0003001');\">PRIEST</a>.) <a href=\"#\" onClick=\"return mV('Jos',24,'1-')\">Jos 24</a>); and \"the light of Israel for the time faded away.\"<br><br>Joshua has been regarded as a type of Christ (<a href=\"#\" onClick=\"return mV('Hbr',4,8);\">Hbr 4:8</a>) in the following particulars:<br><br>(1) In the name common to both;<br><br>(2) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and<br><br>(3) as Joshua succeeded Moses, so the Gospel succeeds the Law.<br><br>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 (<a href=\"#\" onClick=\"return mV('Exd',17,9,13);\">Exd 17:9, 13</a>), 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' (<a href=\"#\" onClick=\"return mV('Num',13,16);\">Num 13:16</a>). 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)";
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eastonArray["$$T0002115"] = "<strong>Joshua, The Book of:</strong> contains a history of the Israelites from the death of Moses to that of Joshua. It consists of three parts:<br><br>(1.) The history of the conquest of the land (<a href=\"#\" onClick=\"return mV('Jos',1,'1-');\">Jos 1-12</a>).<br><br>(2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (<a href=\"#\" onClick=\"return mV('Jos',13,'1-');\">Jos 13-22</a>), and the dismissal of the eastern tribes to their homes. This section has been compared to the Domesday Book of the Norman conquest.<br><br>(3.) The farewell addresses of Joshua, with an account of his death (<a href=\"#\" onClick=\"return mV('Jos',23,'1-');\">23, 24).<br><br>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 (<a href=\"#\" onClick=\"return mV('Jos',24,'29-33');\">Jos 24:29-33</a>) were added by some other hand.<br><br>There are two difficulties connected with this book which have given rise to much discussion,<br><br>(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 (<a href=\"#\" onClick=\"return mV('Jos',10,'12-15');\">Jos 10:12-15</a>) 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.<br><br>(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.\"<br><br>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 <a href=\"#\" onClick=\"return doDictLookup('ET0000099');\">ADONIZEDEC</a>) 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:<br><br>\"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.\"";
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eastonArray["$$T0002116"] = "<strong>Josiah:</strong> healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (<a href=\"#\" onClick=\"return mV('2Ki',22,1);\">2Ki 22:1</a>; <a href=\"#\" onClick=\"return mV('2Ch',34,1);\">2Ch 34:1</a>). His history is contained in <a href=\"#\" onClick=\"return mV('2Ki',22,'1-);\">2 Kings 22</a>; <a href=\"#\" onClick=\"return mV('2Ki',23,'1-');\">23</a>. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (<a href=\"#\" onClick=\"return mV('2Ki',23,25);\">2Ki 23:25</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ch',34,3);\">2Ch 34:3</a>; <a href=\"#\" onClick=\"return mV('Jer',25,3,11,29);\">Jer 25:3, 11, 29</a>).<br><br>In the eighteenth year of his reign he proceeded to repair and beautify the temple, which by time and violence had become sorely dilapidated (<a href=\"#\" onClick=\"return mV('2Ki',22,3,5,6);\">2Ki 22:3, 5-6</a>; <a href=\"#\" onClick=\"return mV('2Ki',23,23);\">23:23</a>; <a href=\"#\" onClick=\"return mV('2Ch',34,11);\">2Ch 34:11</a>). 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.<br><br>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\" (<a href=\"#\" onClick=\"return mV('2Ki',22,'3-20');\">2Ki 22:3-20</a>; <a href=\"#\" onClick=\"return mV('2Ki',23,'21-27');\">23:21-27</a>; <a href=\"#\" onClick=\"return mV('2Ch',35,'1-19');\">2Ch 35:1-19</a>). During the progress of this great religious revolution Jeremiah helped it on by his earnest exhortations.<br><br>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.<br><br>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 (<a href=\"#\" onClick=\"return mV('2Ki',23,28,30);\">2Ki 23:28, 30</a>; <a href=\"#\" onClick=\"return mV('2Ch',35,'20-27');\">2Ch 35:20-27</a>), after a reign of thirty-one years. He was buried with the greatest honours in fulfilment of Huldah's prophecy (<a href=\"#\" onClick=\"return mV('2Ki',22,20);\">2Ki 22:20</a>; <a href=\"#\" onClick=\"return mV('Jer',34,5);\">Jer 34:5</a>). Jeremiah composed a funeral elegy on this the best of the kings of Israel (<a href=\"#\" onClick=\"return mV('Lam',4,20);\">Lam 4:20</a>; <a href=\"#\" onClick=\"return mV('2Ch',35,25);\">2Ch 35:25</a>). The outburst of national grief on account of his death became proverbial (<a href=\"#\" onClick=\"return mV('Zec',12,11);\">Zec 12:11</a>; <a href=\"#\" onClick=\"return mV('Rev',16,16);\">Rev 16:16</a>).";
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eastonArray["$$T0002117"] = "<strong>Jot:</strong> or Iota, the smallest letter of the Greek alphabet, used metaphorically or proverbially for the smallest thing (<a href=\"#\" onClick=\"return mV('Mat',5,18);\">Mat 5:18</a>); or it may be = yod, which is the smallest of the Hebrew letters.";
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eastonArray["$$T0002118"] = "<strong>Jotham:</strong> Jehovah is perfect.<br><br>(1.) The youngest of Gideon's seventy sons. He escaped when the rest were put to death by the order of Abimelech (<a href=\"#\" onClick=\"return mV('Jdg',9,5);\">Jdg 9:5</a>). When \"the citizens of Shechem and the whole house of Millo\" were gathered together \"by the plain of the pillar\" (Joshua in <a href=\"#\" onClick=\"return mV('Jos',24,26);\">Jos 24:26</a>; <a href=\"#\" onClick=\"return mV('Gen',35,4);\">Gen 35:4</a>) \"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 (<a href=\"#\" onClick=\"return mV('Jdg',9,45);\">Jdg 9:45</a>). Having delivered his warning, Jotham fled to Beer from the vengeance of Abimelech (<a href=\"#\" onClick=\"return mV('Jdg',9,'7-21');\">9:7-21</a>).<br><br>(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 (<a href=\"#\" onClick=\"return mV('2Ch',26,21,23);\">2Ch 26:21, 23</a>; <a href=\"#\" onClick=\"return mV('2Ch',27,1);\">27:1</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ki',15,38);\">2Ki 15:38</a>; <a href=\"#\" onClick=\"return mV('2Ch',27,'7-9');\">2Ch 27:7-9</a>).";
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eastonArray["$$T0002119"] = "<strong>Journey:</strong><br><br>(1.) A day's journey in the East is from 16 to 20 miles (<a href=\"#\" onClick=\"return mV('Num',11,31);\">Num 11:31</a>).<br><br>(2.) A Sabbath-day's journey is 2,000 paces or yards from the city walls (<a href=\"#\" onClick=\"return mV('Act',1,12);\">Act 1:12</a>). According to Jewish tradition, it was the distance one might travel without violating the law of <a href=\"#\" onClick=\"return mV('Exd',16,29);\">Ex. 16:29</a>. (See <a href=\"#\" onClick=\"return doDictLookup('ET0003170');\">SABBATH</a>.)";
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eastonArray["$$T0002120"] = "<strong>Jozabad:</strong> whom Jehovah bestows.<br><br>(1.) One of the Benjamite archers who joined David at Ziklag (<a href=\"#\" onClick=\"return mV('1Ch',12,4);\">1Ch 12:4</a>).<br><br>(2.) A chief of the tribe of Manasseh (<a href=\"#\" onClick=\"return mV('1Ch',12,20);\">1Ch 12:20</a>).";
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eastonArray["$$T0002121"] = "<strong>Jozachar:</strong> Jehovah-remembered, one of the two servants who assassinated Jehoash, the king of Judah, in Millo (<a href=\"#\" onClick=\"return mV('2Ki',12,21);\">2Ki 12:21</a>). He is called also Zabad (<a href=\"#\" onClick=\"return mV('2Ch',24,26);\">2Ch 24:26</a>).";
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eastonArray["$$T0002122"] = "<strong>Jubal:</strong> jubilee, music, Lamech's second son by Adah, of the line of Cain. He was the inventor of \"the harp\" (Heb. kinnor, properly \"lyre\") and \"the organ\" (Heb. 'ugab, properly \"mouth-organ\" or Pan's pipe), <a href=\"#\" onClick=\"return mV('Gen',4,21);\">Gen 4:21</a>.";
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eastonArray["$$T0002123"] = "<strong>Jubilee:</strong> 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 (<a href=\"#\" onClick=\"return mV('Lev',25,11,12);\">Lev 25:11-12</a>). All landed property during that year reverted to its original owner (<a href=\"#\" onClick=\"return mV('Lev',25,'13-34');\">Lev 25:13-34</a>; <a href=\"#\" onClick=\"return mV('Lev',27,'16-24');\">27:16-24</a>), and all who were slaves were set free (<a href=\"#\" onClick=\"return mV('Lev',25,'39-54');\">25:39-54</a>), and all debts were remitted.<br><br>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 (<a href=\"#\" onClick=\"return mV('Isa',5,'7-10');\">Isa 5:7-10</a>; <a href=\"#\" onClick=\"return mV('Isa',61,1,2);\">61:1-2</a>; <a href=\"#\" onClick=\"return mV('Eze',7,12,13);\">Eze 7:12-13</a>; <a href=\"#\" onClick=\"return mV('Neh',5,'1-19');\">Neh 5:1-19</a>; <a href=\"#\" onClick=\"return mV('2Ch',36,21);\">2Ch 36:21</a>) which place it beyond a doubt that it was observed.<br><br>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.\"";
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eastonArray["$$T0002124"] = "<strong>Juda:</strong><br><br>(1.) The patriarch Judah, son of Jacob (<a href=\"#\" onClick=\"return mV('Luk',3,33);\">Luk 3:33</a>; <a href=\"#\" onClick=\"return mV('Hbr',7,14);\">Hbr 7:14</a>). In <a href=\"#\" onClick=\"return mV('Luk',1,39);\">Luk 1:39</a>; <a href=\"#\" onClick=\"return mV('Hbr',7,14);\">Hbr 7:14</a>; <a href=\"#\" onClick=\"return mV('Rev',5,5);\">Rev 5:5</a>; <a href=\"#\" onClick=\"return mV('Rev',7,5);\">7:5</a>, the word refers to the tribe of Judah.<br><br>(2.) The father of Simeon in Christ's maternal ancestry (<a href=\"#\" onClick=\"return mV('Luk',3,30);\">Luk 3:30</a>).<br><br>(3.) Son of Joanna, and father of Joseph in Christ's maternal ancestry (<a href=\"#\" onClick=\"return mV('Luk',3,26);\">26</a>), probably identical with Abiud (<a href=\"#\" onClick=\"return mV('Mat',1,13);\">Mat 1:13</a>), and with Obadiah (<a href=\"#\" onClick=\"return mV('1Ch',3,21);\">1Ch 3:21</a>).<br><br>(4.) One of the Lord's \"brethren\" (<a href=\"#\" onClick=\"return mV('Mar',6,3);\">Mar 6:3</a>).";
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eastonArray["$$T0002125"] = "<strong>Judah:</strong> 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\" (<a href=\"#\" onClick=\"return mV('Gen',29,35);\">Gen 29:35</a>).<br><br>It was Judah that interposed in behalf of Joseph, so that his life was spared (<a href=\"#\" onClick=\"return mV('Gen',37,26,27);\">Gen 37:26-27</a>). He took a lead in the affairs of the family, and \"prevailed above his brethren\" (<a href=\"#\" onClick=\"return mV('Gen',43,'3-10');\">Gen 43:3-10</a>; <a href=\"#\" onClick=\"return mV('Gen',44,14,'16-36');\">44:14, 16-34</a>; <a href=\"#\" onClick=\"return mV('Gen',46,28);\">46:28</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,2);\">1Ch 5:2</a>).<br><br>Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002787');\">ONAN</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0003579');\">TAMAR</a>.) 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 (<a href=\"#\" onClick=\"return mV('Gen',49,'8-12');\">Gen 49:8-12</a>).";
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eastonArray["$$T0002126"] = "<strong>Judah, Kingdom of:</strong> When the disruption took place at Shechem, at first only the tribe of Judah followed the house of David. But very soon after the tribe of Benjamin joined the tribe of Judah, and Jerusalem became the capital of the new kingdom (<a href=\"#\" onClick=\"return mV('Jos',18,28);\">Jos 18:28</a>), which was called the kingdom of Judah. It was very small in extent, being only about the size of the Scottish county of Perth.<br><br>For the first sixty years the kings of Judah aimed at re-establishing their authority over the kingdom of the other ten tribes, so that there was a state of perpetual war between them. For the next eighty years there was no open war between them. For the most part they were in friendly alliance, co-operating against their common enemies, especially against Damascus. For about another century and a half Judah had a somewhat checkered existence after the termination of the kingdom of Israel till its final overthrow in the destruction of the temple (B.C. 588) by Nebuzar-adan, who was captain of Nebuchadnezzar's body-guard (<a href=\"#\" onClick=\"return mV('2Ki',25,'8-21');\">2Ki 25:8-21</a>).<br><br>The kingdom maintained a separate existence for three hundred and eighty-nine years. It occupied an area of 3,435 square miles. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001909');\">ISRAEL, KINGDOM OF</a>.)";
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eastonArray["$$T0002127"] = "<strong>Judah, Tribe of:</strong> Judah and his three surviving sons went down with Jacob into Egypt (<a href=\"#\" onClick=\"return mV('Gen',46,12);\">Gen 46:12</a>; <a href=\"#\" onClick=\"return mV('Exd',1,2);\">Exd 1:2</a>). 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 (<a href=\"#\" onClick=\"return mV('Num',1,26,27);\">Num 1:26-27</a>). Its number increased in the wilderness (<a href=\"#\" onClick=\"return mV('Num',26,22);\">26:22</a>). Caleb, the son of Jephunneh, represented the tribe as one of the spies (<a href=\"#\" onClick=\"return mV('Num',13,6);\">13:6</a>; <a href=\"#\" onClick=\"return mV('Num',34,19);\">34:19</a>). This tribe marched at the van on the east of the tabernacle (<a href=\"#\" onClick=\"return mV('Num',2,'3-9');\">Num 2:3-9</a>; <a href=\"#\" onClick=\"return mV('Num',10,14);\">10:14</a>), 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 (<a href=\"#\" onClick=\"return mV('Jos',14,'6-15');\">Jos 14:6-15</a>; <a href=\"#\" onClick=\"return mV('Jos',15,'13-19');\">15:13-19</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Jos',15,'1-')\">Jos 15</a>). But there was a second distribution, when Simeon received an allotment, about 1,000 square miles, out of the portion of Judah (<a href=\"#\" onClick=\"return mV('Jos',19,9);\">Jos 19:9</a>). 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 <a href=\"#\" onClick=\"return mV('Jos',15,'20-63');\">Jos 15:20-63</a>.<br><br>This territory given to Judah was divided into four sections.<br><br>(1.) The south (Heb. negeb), the undulating pasture-ground between the hills and the desert to the south (<a href=\"#\" onClick=\"return mV('Jos',15,21);\">Jos 15:21</a>.) This extent of pasture-land became famous as the favourite camping-ground of the old patriarchs.<br><br>(2.) The \"valley\" (<a href=\"#\" onClick=\"return mV('Jos',15,33);\">15:33</a>) 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.<br><br>(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 (<a href=\"#\" onClick=\"return mV('Jos',15,'48-60');\">Jos 15:48-60</a>).<br><br>(4.) The \"wilderness,\" the sunken district next the Dead Sea (<a href=\"#\" onClick=\"return mV('Jos',15,61);\">Jos 15:61</a>), \"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\" (<a href=\"#\" onClick=\"return mV('1Sa',17,34);\">1Sa 17:34</a>; <a href=\"#\" onClick=\"return mV('1Sa',22,1);\">22:1</a>; <a href=\"#\" onClick=\"return mV('Mar',1,13);\">Mar 1:13</a>). It was divided into the \"wilderness of En-gedi\" (<a href=\"#\" onClick=\"return mV('1Sa',24,1);\">1Sa 24:1</a>), the \"wilderness of Judah\" (<a href=\"#\" onClick=\"return mV('Jdg',1,16);\">Jdg 1:16</a>; <a href=\"#\" onClick=\"return mV('Mat',3,1);\">Mat 3:1</a>), between the Hebron mountain range and the Dead Sea, the \"wilderness of Maon\" (<a href=\"#\" onClick=\"return mV('1Sa',23,24);\">1Sa 23:24</a>). It contained only six cities.<br><br>Nine of the cities of Judah were assigned to the priests (<a href=\"#\" onClick=\"return mV('Jos',21,'9-19');\">Jos 21:9-19</a>).";
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eastonArray["$$T0002128"] = "<strong>Judah upon Jordan:</strong> The Authorized Version, following the Vulgate, has this rendering in <a href=\"#\" onClick=\"return mV('Jos',19,34);\">Jos 19:34</a>. It has been suggested that, following the Masoretic punctuation, the expression should read thus, \"and Judah; the Jordan was toward the sun-rising.\" The sixty cities (<a href=\"#\" onClick=\"return mV('Num',32,41);\">Num 32:41</a>) on the east of Jordan were reckoned as belonging to Judah, because Jair, their founder, was a Manassite only on his mother's side, but on his father's side of the tribe of Judah (<a href=\"#\" onClick=\"return mV('1Ch',2,5,'21-23');\">1Ch 2:5, 21-23</a>).";
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eastonArray["$$T0002129"] = "<strong>Judas:</strong> the Graecized form of Judah.<br><br>(1.) The patriarch (<a href=\"#\" onClick=\"return mV('Mat',1,2,3);\">Mat 1:2-3</a>).<br><br>(2.) Son of Simon (<a href=\"#\" onClick=\"return mV('Jhn',6,71);\">Jhn 6:71</a>; <a href=\"#\" onClick=\"return mV('Jhn',13,2,26);\">13:2, 26</a>), surnamed Iscariot, i.e., a man of Kerioth (<a href=\"#\" onClick=\"return mV('Jos',15,25);\">Jos 15:25</a>). 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\" (<a href=\"#\" onClick=\"return mV('Jhn',13,27);\">Jhn 13:27</a>), and he betrayed our Lord (<a href=\"#\" onClick=\"return mV('Jhn',18,3);\">18:3</a>). 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\" (<a href=\"#\" onClick=\"return mV('Mat',27,5);\">Mat 27:5</a>). He perished in his guilt, and \"went unto his own place\" (<a href=\"#\" onClick=\"return mV('Act',1,25);\">Act 1:25</a>). The statement in <a href=\"#\" onClick=\"return mV('Act',1,18);\">Act 1:18</a> that he \"fell headlong and burst asunder in the midst, and all his bowels gushed out,\" is in no way contrary to that in <a href=\"#\" onClick=\"return mV('Mat',27,5);\">Mat 27:5</a>. 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.\"<br><br>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\" (<a href=\"#\" onClick=\"return mV('Jhn',6,64);\">Jhn 6:64</a>). 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.\"<br><br>(3.) A Jew of Damascus (<a href=\"#\" onClick=\"return mV('Act',9,11);\">Act 9:11</a>), 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.\"<br><br>(4.) A Christian teacher, surnamed Barsabas. He was sent from Jerusalem to Antioch along with Paul and Barnabas with the decision of the council (<a href=\"#\" onClick=\"return mV('Act',15,22,27,32);\">Act 15:22, 27, 32</a>). He was a \"prophet\" and a \"chief man among the brethren.\"";
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eastonArray["$$T0002130"] = "<strong>Jude:</strong> = Judas. Among the apostles there were two who bore this name,<br><br>(1) Judas (<a href=\"#\" onClick=\"return mV('Jud',1,1);\">Jud 1:1</a>; <a href=\"#\" onClick=\"return mV('Mat',13,55);\">Mat 13:55</a>; <a href=\"#\" onClick=\"return mV('Jhn',14,22);\">Jhn 14:22</a>; <a href=\"#\" onClick=\"return mV('Act',1,13);\">Act 1:13</a>), called also Lebbaeus or Thaddaeus (<a href=\"#\" onClick=\"return mV('Mat',10,3);\">Mat 10:3</a>; <a href=\"#\" onClick=\"return mV('Mar',3,18);\">Mar 3:18</a>); and<br><br>(2) Judas Iscariot (<a href=\"#\" onClick=\"return mV('Mat',10,4);\">Mat 10:4</a>; <a href=\"#\" onClick=\"return mV('Mar',3,19);\">Mar 3:19</a>). He who is called \"the brother of James\" (<a href=\"#\" onClick=\"return mV('Luk',6,16);\">Luk 6:16</a>), may be the same with the Judas surnamed Lebbaeus. The only thing recorded regarding him is in <a href=\"#\" onClick=\"return mV('Jhn',14,22);\">Jhn 14:22</a>.";
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eastonArray["$$T0002131"] = "<strong>Judea:</strong> After the Captivity this name was applied to the whole of the country west of the Jordan (<a href=\"#\" onClick=\"return mV('Hag',1,1,14);\">Hag 1:1,14</a>; <a href=\"#\" onClick=\"return mV('Hag',2,2);\">2:2</a>). But under the Romans, in the time of Christ, it denoted the southernmost of the three divisions of Palestine (<a href=\"#\" onClick=\"return mV('Mat',2,1,5);\">Mat 2:1, 5</a>; <a href=\"#\" onClick=\"return mV('Mat',3,1);\">3:1</a>; <a href=\"#\" onClick=\"return mV('Mat',4,25);\">4:25</a>), although it was also sometimes used for Palestine generally (<a href=\"#\" onClick=\"return mV('Act',28,21);\">Act 28:21</a>).<br><br>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.";
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eastonArray["$$T0002132"] = "<strong>Jude, Epistle of:</strong> The author was \"Judas, the brother of James\" the Less (<a href=\"#\" onClick=\"return mV('Jud',1,1);\">Jud 1:1</a>), called also Lebbaeus (<a href=\"#\" onClick=\"return mV('Mat',10,3);\">Mat 10:3</a>) and Thaddaeus (<a href=\"#\" onClick=\"return mV('Mar',3,18);\">Mar 3:18</a>). 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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Jud',1,17);\">Jud 1:17</a>). It may thus have been written about A.D. 66 or 70, and apparently in Palestine. <br><br>The epistle is addressed to Christians in general (<a href=\"#\" onClick=\"return mV('Jud',1,1);\">Jud 1:1</a>), 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.\"<br><br>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.<br><br>The doxology with which the epistle concludes is regarded as the finest in the New Testament.";
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eastonArray["$$T0002133"] = "<strong>Judge:</strong> (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 (<a href=\"#\" onClick=\"return mV('Jdg',2,18);\">Jdg 2:18</a>), 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 (<a href=\"#\" onClick=\"return mV('Num',27,21);\">Num 27:21</a>). 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 (<a href=\"#\" onClick=\"return mV('Jdg',10,1);\">Jdg 10:1</a>), Jair (3), Ibzan, Elon, and Abdon (<a href=\"#\" onClick=\"return mV('Jdg',12,'8-15');\">12:8-15</a>), 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.<br><br>In <a href=\"#\" onClick=\"return mV('Exd',2,14);\">Exd 2:14</a> 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.";
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eastonArray["$$T0002134"] = "<strong>Judges, Book of:</strong> 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.<br><br>The book contains,<br><br>(1.) An introduction (<a href=\"#\" onClick=\"return mV('Jdg',1,'1-')\">Jdg 1-3:6</a>), connecting it with the previous narrative in Joshua, as a \"link in the chain of books.\"<br><br>(2.) The history of the thirteen judges (<a href=\"#\" onClick=\"return mV('Jdg',3,'7-');\">Jdg 3:7-16:31</a>) in the following order:<br><br>FIRST PERIOD (<a href=\"#\" onClick=\"return mV('Jdg',3,'7-');\">Jdg 3:7-Jdg 5</a>) <br>I. <i>Servitude</i> under Chushan-rishathaim of Mesopotamia 8 years <br> 1. OTHNIEL delivers Israel, rest 40 <br><br>II. <i>Servitude</i> under Eglon of Moab: Ammon, Amalek 18 <br> 2. EHUD'S deliverance, rest 80 <br> 3. SHAMGAR Unknown. <br><br>III. Servitude under Jabin of Hazor in Canaan 20 <br> 4. DEBORAH and,<br> 5. BARAK 40<br> (206)<br><br>SECOND PERIOD (<a href=\"#\" onClick=\"return mV('Jdg',6,'1-')\">Jdg 6-10:5</a>)<br><br>IV. <i>Servitude</i> under Midian, Amalek, and<br> children of the east 7<br> 6. GIDEON 40<br> ABIMELECH, Gideon's son, reigns as<br> king over Israel 3<br> 7. TOLA 23<br> 8. JAIR 22<br> (95)<br><br>THIRD PERIOD (<a href=\"#\" onClick=\"return mV('Jdg',10,'6-');\">Jdg 10:6 - Jdg 12</a>)<br><br>V. <i>Servitude</i> under Ammonites with the<br>Philistines 18<br> 9. JEPHTHAH 6<br> 10. IBZAN 7<br> 11. ELON 10 <br> 12. ABDON 8<br> (49)<br><br>FOURTH PERIOD (<a href=\"#\" onClick=\"return mV('Jdg',13,'1-');\">13-16</a>)<br><br>VI. <i>Servitude</i> under Philistines 40<br> 13. SAMSON 20<br> (60)<br><br>In all 410<br><br>Samson's exploits probably synchronize with the period immediately preceding the national repentance and reformation under Samuel (<a href=\"#\" onClick=\"return mV('1Sa',7,'2-6');\">1Sa 7:2-6</a>).<br><br>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.<br><br>(3.) The historic section of the book is followed by an appendix (<a href=\"#\" onClick=\"return mV('Jdg',17,'1-');\">17-21</a>), which has no formal connection with that which goes before. It records <br><br> (a) the conquest (<a href=\"#\" onClick=\"return mV('Jdg',17,'1-');\">17</a>; <a href=\"#\" onClick=\"return mV('Jdg',18,'1-');\">18</a>) of Laish by a portion of the tribe of Dan; and <br><br> (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (<a href=\"#\" onClick=\"return mV('Jdg',19,'1-');\">19-21</a>). 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.<br><br>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 <a href=\"#\" onClick=\"return mV('Jdg',18,30,31);\">Jdg 18:30-31</a>, imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (<a href=\"#\" onClick=\"return mV('1Sa',21,1)\">1Sa 21</a>). In David's reign the ark was at Gibeon (<a href=\"#\" onClick=\"return mV('1Ch',16,39);\">1Ch 16:39</a>)";
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eastonArray["$$T0002135"] = "<strong>Judgment hall:</strong> Gr. praitorion (<a href=\"#\" onClick=\"return mV('Jhn',18,28,33);\">Jhn 18:28,33</a>; <a href=\"#\" onClick=\"return mV('Jhn',19,9);\">19:9</a>; <a href=\"#\" onClick=\"return mV('Mat',27,27);\">Mat 27:27</a>), \"common hall.\" In all these passages the Revised Version renders \"palace.\" In <a href=\"#\" onClick=\"return mV('Mar',15,16);\">Mar 15:16</a> 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 (<a href=\"#\" onClick=\"return mV('Act',23,35);\">Act 23:35</a>). Pilate's official residence when he was in Jerusalem was probably a part of the fortress of Antonia.<br><br>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.";
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eastonArray["$$T0002136"] = "<strong>Judgment seat:</strong> (<a href=\"#\" onClick=\"return mV('Mat',27,19);\">Mat 27:19</a>), a portable tribunal (Gr. bema) which was placed according as the magistrate might direct, and from which judgment was pronounced. In this case it was placed on a tesselated pavement, probably in front of the procurator's residence. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001403');\">GABBATHA</a>.)";
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eastonArray["$$T0002137"] = "<strong>Judgments of God:</strong><br><br>(1.) The secret decisions of God's will (<a href=\"#\" onClick=\"return mV('Psa',110,5);\">Psa 110:5</a>; <a href=\"#\" onClick=\"return mV('Psa',36,6);\">36:6</a>).<br><br>(2.) The revelations of his will (<a href=\"#\" onClick=\"return mV('Exd',21,1);\">Exd 21:1</a>; <a href=\"#\" onClick=\"return mV('Deu',6,20);\">Deu 6:20</a>; <a href=\"#\" onClick=\"return mV('Psa',119,'7-175');\">Psa 119:7-175</a>).<br><br>(3.) The infliction of punishment on the wicked (<a href=\"#\" onClick=\"return mV('Exd',6,6);\">Exd 6:6</a>; <a href=\"#\" onClick=\"return mV('Exd',12,12);\">12:12</a>; <a href=\"#\" onClick=\"return mV('Eze',25,11);\">Eze 25:11</a>; <a href=\"#\" onClick=\"return mV('Rev',16,7);\">Rev 16:7</a>), such as is mentioned in <a href=\"#\" onClick=\"return mV('Gen',7,'1-');\">Gen 7</a>; <a href=\"#\" onClick=\"return mV('Gen',19,24,25);\">19:24-25</a>; <a href=\"#\" onClick=\"return mV('Jdg',1,6,7);\">Jdg 1:6-7</a>; <a href=\"#\" onClick=\"return mV('Act',5,'1-10');\">Act 5:1-10</a>, etc.";
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eastonArray["$$T0002138"] = "<strong>Judgment, The final:</strong> the sentence that will be passed on our actions at the last day (<a href=\"#\" onClick=\"return mV('Mat',25,'1-')\">Mat 25</a>; <a href=\"#\" onClick=\"return mV('Rom',14,10,11);\">Rom 14:10-11</a>; <a href=\"#\" onClick=\"return mV('2Cr',5,10);\">2Cr 5:10</a>; <a href=\"#\" onClick=\"return mV('2Th',1,'7-10');\">2Th 1:7-10</a>).<br><br>The judge is Jesus Christ, as mediator. All judgment is committed to him (<a href=\"#\" onClick=\"return mV('Act',17,31);\">Act 17:31</a>; <a href=\"#\" onClick=\"return mV('Jhn',5,22,27);\">Jhn 5:22, 27</a>; <a href=\"#\" onClick=\"return mV('Rev',1,7);\">Rev 1:7</a>). \"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.\"<br><br>The persons to be judged are,<br><br>(1) the whole race of Adam without a single exception (<a href=\"#\" onClick=\"return mV('Mat',25,'31-46');\">Mat 25:31-46</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,51,52);\">1Cr 15:51-52</a>; <a href=\"#\" onClick=\"return mV('Rev',20,'11-15');\">Rev 20:11-15</a>); and<br><br>(2) the fallen angels (<a href=\"#\" onClick=\"return mV('2Pe',2,4);\">2Pe 2:4</a>; <a href=\"#\" onClick=\"return mV('Jud',1,6);\">Jud 1:6</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Luk',12,47,48);\">Luk 12:47-48</a>; <a href=\"#\" onClick=\"return mV('Rom',2,'12-16');\">Rom 2:12-16</a>); the Jew who \"sinned in the law shall be judged by the law\" (<a href=\"#\" onClick=\"return mV('Rom',2,12);\">Rom 2:12</a>); the Christian enjoying the light of revelation, by the will of God as made known to him (<a href=\"#\" onClick=\"return mV('Mat',11,'20-24');\">Mat 11:20-24</a>; <a href=\"#\" onClick=\"return mV('Jhn',3,19);\">Jhn 3:19</a>). Then the secrets of all hearts will be brought to light (<a href=\"#\" onClick=\"return mV('1Cr',4,5);\">1Cr 4:5</a>; <a href=\"#\" onClick=\"return mV('Luk',8,17);\">Luk 8:17</a>; <a href=\"#\" onClick=\"return mV('Luk',12,2,3);\">12:2-3</a>) to vindicate the justice of the sentence pronounced.<br><br>The time of the judgment will be after the resurrection (<a href=\"#\" onClick=\"return mV('Hbr',9,27);\">Hbr 9:27</a>; <a href=\"#\" onClick=\"return mV('Act',17,31);\">Act 17:31</a>).<br><br>As the Scriptures represent the final judgment \"as certain [ <a href=\"#\" onClick=\"return mV('Ecc',11,9);\">Ecc 11:9</a>], universal [ <a href=\"#\" onClick=\"return mV('2Cr',5,10);\">2Cr 5:10</a>], righteous [ <a href=\"#\" onClick=\"return mV('Rom',2,5);\">Rom 2:5</a>], decisive [ <a href=\"#\" onClick=\"return mV('1Cr',15,52);\">1Cr 15:52</a>], and eternal as to its consequences [ <a href=\"#\" onClick=\"return mV('Hbr',6,2);\">Hbr 6:2</a>], 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.\"";
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eastonArray["$$T0002139"] = "<strong>Judith:</strong> Jewess, the daughter of Beeri the Hittite, and one of Esau's wives (<a href=\"#\" onClick=\"return mV('Gen',26,34);\">Gen 26:34</a>), elsewhere called Aholibamah (<a href=\"#\" onClick=\"return mV('Gen',36,'2-14');\">36:2-14</a>).";
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eastonArray["$$T0002140"] = "<strong>Julia:</strong> a Christian woman at Rome to whom Paul sent his salutations (<a href=\"#\" onClick=\"return mV('Rom',16,15);\">Rom 16:15</a>), supposed to be the wife of Philologus.";
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eastonArray["$$T0002141"] = "<strong>Julius:</strong> the centurion of the Augustan cohort, or the emperor's body-guard, in whose charge Paul was sent prisoner to Rome (<a href=\"#\" onClick=\"return mV('Act',27,1,3,43);\">Act 27:1, 3, 43</a>). He entreated Paul \"courteously,\" showing in many ways a friendly regard for him.";
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eastonArray["$$T0002142"] = "<strong>Junia:</strong> (<a href=\"#\" onClick=\"return mV('Rom',16,7);\">Rom 16:7</a>), a Christian at Rome to whom Paul sends salutations along with Andronicus.";
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eastonArray["$$T0002143"] = "<strong>Juniper:</strong> (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\" (<a href=\"#\" onClick=\"return mV('1Ki',19,4,5);\">1Ki 19:4-5</a>). It afforded material for fuel, and also in cases of extremity for human food (<a href=\"#\" onClick=\"return mV('Psa',120,4);\">Psa 120:4</a>; <a href=\"#\" onClick=\"return mV('Job',30,4);\">Job 30:4</a>). One of the encampments in the wilderness of Paran is called Rithmah, i.e., \"place of broom\" (<a href=\"#\" onClick=\"return mV('Num',33,18);\">Num 33:18</a>).<br><br>\"The Bedawin of Sinai still burn this very plant into a charcoal which throws out the most intense heat.\"";
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eastonArray["$$T0002144"] = "<strong>Jupiter:</strong> the principal deity of the ancient Greeks and Romans. He was worshipped by them under various epithets. Barnabas was identified with this god by the Lycaonians (<a href=\"#\" onClick=\"return mV('Act',14,12);\">Act 14:12</a>), because he was of stately and commanding presence, as they supposed Jupiter to be. There was a temple dedicated to this god outside the gates of Lystra (<a href=\"#\" onClick=\"return mV('Act',14,13);\">14:13</a>).";
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eastonArray["$$T0002145"] = "<strong>Justice:</strong> 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.";
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eastonArray["$$T0002146"] = "<strong>Justice of God:</strong> that perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according to the requirements of the law in rewarding or punishing them (<a href=\"#\" onClick=\"return mV('Psa',89,14);\">Psa 89:14</a>). In remunerative justice he distributes rewards (<a href=\"#\" onClick=\"return mV('Jam',1,12);\">Jam 1:12</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,8);\">2Ti 4:8</a>); in vindictive or punitive justice he inflicts punishment on account of transgression (<a href=\"#\" onClick=\"return mV('2Th',1,6);\">2Th 1:6</a>). He cannot, as being infinitely righteous, do otherwise than regard and hate sin as intrinsically hateful and deserving of punishment. \"He cannot deny himself\" (<a href=\"#\" onClick=\"return mV('2Ti',2,13);\">2Ti 2:13</a>). His essential and eternal righteousness immutably determines him to visit every sin as such with merited punishment.";
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eastonArray["$$T0002147"] = "<strong>Justification:</strong> 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 (<a href=\"#\" onClick=\"return mV('Rom',5,'1-10');\">Rom 5:1-10</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Rom',10,'3-9');\">Rom 10:3-9</a>). 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 (<a href=\"#\" onClick=\"return mV('2Cr',5,21);\">2Cr 5:21</a>; <a href=\"#\" onClick=\"return mV('Rom',4,'6-8');\">Rom 4:6-8</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Rom',1,17);\">Rom 1:17</a>; <a href=\"#\" onClick=\"return mV('Rom',3,25,26);\">3:25-26</a>; <a href=\"#\" onClick=\"return mV('Rom',4,20,22);\">4:20, 22</a>; <a href=\"#\" onClick=\"return mV('Phl',3,'8-11');\">Phl 3:8-11</a>; <a href=\"#\" onClick=\"return mV('Gal',2,16);\">Gal 2:16</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Rom',6,'2-7');\">Rom 6:2-7</a>). Good works, while not the ground, are the certain consequence of justification (<a href=\"#\" onClick=\"return mV('Rom',6,14);\">6:14</a>; <a href=\"#\" onClick=\"return mV('Rom',7,6);\">7:6</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001413');\">GALATIANS, EPISTLE TO</a>.)";
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eastonArray["$$T0002148"] = "<strong>Justus:</strong><br><br>(1.) Another name for Joseph, surnamed Barsabas. He and Matthias are mentioned only in <a href=\"#\" onClick=\"return mV('Act',1,23);\">Act 1:23</a>. \"They must have been among the earliest disciples of Jesus, and must have been faithful to the end; they must have been well known and esteemed among the brethren. What became of them afterwards, and what work they did, are entirely unknown\" (Lindsay's Acts of the Apostles).<br><br>(2.) A Jewish proselyte at Corinth, in whose house, next door to the synagogue, Paul held meetings and preached after he left the synagogue (<a href=\"#\" onClick=\"return mV('Act',18,7);\">Act 18:7</a>).<br><br>(3.) A Jewish Christian, called Jesus, Paul's only fellow-labourer at Rome, where he wrote his Epistle to the Colossians (<a href=\"#\" onClick=\"return mV('Col',4,11);\">Col 4:11</a>).";
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eastonArray["$$T0002149"] = "<strong>Juttah:</strong> extended, a Levitical city in the mountains or hill-country of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,55);\">Jos 15:55</a>; <a href=\"#\" onClick=\"return mV('Jos',21,16);\">21:16</a>). 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 (<a href=\"#\" onClick=\"return mV('Luk',1,39);\">Luk 1:39</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0002428');\">MARY</a>.)";
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