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isbe[4801]='Jahaziah`ja-ha-zi\'-a: the King James Version for <a href="study/isbe/search.html?string=JAHZEIAH">JAHZEIAH</A> (which see).``1';
isbe[4802]='Jahaziel`ja-ha\'-zi-el (yachazi\'el, "God sees"):<P>(1) In <a onClick="return mV(\'1Ch\',12,4);">1Ch 12:4 (Hebrew 5)</a>, one of David\'s recruits at Ziklag, a Benjamite or maybe a Judean.<P>(2) In <a onClick="return mV(\'1Ch\',16,6);">1Ch 16:6</a>, one of two priests appointed by David to sound trumpets before the ark on its journey to Jerusalem. The Septuagint\'s Codex Vaticanus and Codex Alexandrinus, read "Uzziel."<P>(3) In <a onClick="return mV(\'1Ch\',23,19);">1Ch 23:19</a>; <a onClick="return mV(\'1Ch\',24,23);">24:23</a>, a Levite, "son" of Hebron, a Kohathite. Kittel, following the Septuagint, reads "Uzziel."<P>(4) In <a onClick="return mV(\'2Ch\',20,14);">2Ch 20:14</a>, an Asaphite, son of Zechariah. He encouraged King Jehoshaphat of Judah and his subjects to fight against the Moabite and Ammonite invaders.<P>(5) In <a onClick="return mV(\'Ezr\',8,5);">Ezr 8:5</a>, an ancestor of one of the families of the Restoration. Read probably "of the sons of Zattu, Sheconiah the son of Jahaziel," following 1Esdras 8:32 (= Jezelus).``149';
isbe[4803]='Jahdai`ja\'-da-i, ja\'-di (yahday, "Yah leads" (?); Baer reads yehday): In <a onClick="return mV(\'1Ch\',2,47);">1Ch 2:47</a>, where six sons of Jahdai are mentioned. "The name has been taken as that of another wife or concubine of Caleb; more probably Jahdai is a descendant of Caleb, whose name, in the original connection, has fallen from the text" (Curtis, Chronicles, 96).``1';
isbe[4804]='Jahdiel`ja\'-di-el (yachdi\'el, "God gives joy"): In <a onClick="return mV(\'1Ch\',5,24);">1Ch 5:24</a>, head of a Manassite family.``1';
isbe[4805]='Jahdo`ja\'-do (yachdo, meaning uncertain; Kittel suggests yachday = Jahdai): In <a onClick="return mV(\'1Ch\',5,14);">1Ch 5:14</a>, a Gileadite.``1';
isbe[4806]='Jahleel`ja\'-le-el (yachle\'el, "wait for God!"): In <a onClick="return mV(\'Gen\',46,14);">Ge 46:14</a>; <a onClick="return mV(\'Num\',26,26);">Nu 26:26</a>, a "son" (i.e. clan) of Zebulun.``1';
isbe[4807]='Jahleelites, the`ja\'-le-el-its (hayachle\'eli, coll. with article): In <a onClick="return mV(\'Num\',26,26);">Nu 26:26</a>, the descendants of the clan of Jahleel.``1';
isbe[4808]='Jahmai`ja\'-ma-i, ja\'-mi (yachmay, perhaps = yachmeyah, "may Yahweh protect!"): In <a onClick="return mV(\'1Ch\',7,2);">1Ch 7:2</a>, head of a clan of Issachar.``1';
isbe[4809]='Jahweh`ya\'-we.`<a href="./study/isbe/search.html?string=GOD+NAMES+OF">GOD, NAMES OF</a>`1';
isbe[4810]='Jahzah`ja\'-za.`<a href="./study/isbe/search.html?string=JAHAZ">JAHAZ</a>`1';
isbe[4811]='Jahzeel And Jahziel`ja\'-ze-el (yachtse\'el, "God divides," "apportions"): In <a onClick="return mV(\'Gen\',46,24);">Ge 46:24</a>; <a onClick="return mV(\'Num\',26,48);">Nu 26:48</a>; and 23 manuscripts in <a onClick="return mV(\'1Ch\',7,13);">1Ch 7:13</a>; (yachatsi\'el, same meaning as above): <a onClick="return mV(\'1Ch\',7,13);">1Ch 7:13</a>, a "son" (clan) of Naphtali.``1';
isbe[4812]='Jahzeelites, the`ja\'-ze-el-its (hayachtse\'eli, coll. with article): In <a onClick="return mV(\'Num\',26,48);">Nu 26:48</a>, descendants of the clan of Jahzeel.``1';
isbe[4813]='Jahzeiah`ja-ze\'-ya, ja\'-ze-ya (yachzeyah, "Yah sees"): In <a onClick="return mV(\'Ezr\',10,15);">Ezr 10:15</a>, son of Tikvah, and a contemporary of Ezra. It is disputed whether he and Jonathan opposed or supported Ezra in the matter of prosecuting those who had married foreign wives = Ezekias, 1Esdras 9:14, or Ezias.<P>Two translations of the Hebrew phrase (\'amadh \'al-zo\'th) are given:<P>(1) "stood over this matter," i.e. supported Ezra; so the King James Version ("were employed in this matter"), and so Septuagint, 1Esdras 9:14, the Revised Version margin. This is supported by 9:4, "Let now our princes be appointed for all the assembly," where the same phrase is found.<P>(2) the Revised Version (British and American) "stood up against this matter," so BDB, Gesenius, Bertheau, Stade.<P>Both translations can be supported by parallels in Hebrew. The context is better suited by the former rendering.`<a href="./study/isbe/search.html?string=JONATHAN">JONATHAN</a>`149';
isbe[4814]='Jahzerah`ja\'-ze-ra, ja-ze\'-ra (yachzerah, meaning unknown): In <a onClick="return mV(\'1Ch\',9,12);">1Ch 9:12</a>, an ancestor of Maasai and apparently = "Ahzai" of <a onClick="return mV(\'Neh\',11,13);">Ne 11:13</a>.``1';
isbe[4815]='Jahziel`ja\'-zi-el.`<a href="./study/isbe/search.html?string=JAHZEEL+AND+JAHZIEL">JAHZEEL AND JAHZIEL</a>`1';
isbe[4816]='Jailor`jal\'-er.`<a href="./study/isbe/search.html?string=PRISON;+PRISONER">PRISON</a>`1';
isbe[4817]='Jair`ja\'-er:<P>(1) Jair (ya\'ir, "he enlightens" or "one giving light"):<P class="in15">(a) Son, i.e. descendant of Manasseh (<a onClick="return mV(\'Num\',32,41);">Nu 32:41</a>; <a onClick="return mV(\'Deu\',3,14);">De 3:14</a>; <a onClick="return mV(\'Jos\',13,30);">Jos 13:30</a>; <a onClick="return mV(\'1Ki\',4,13);">1Ki 4:13</a>; <a onClick="return mV(\'1Ch\',2,22);">1Ch 2:22</a>f). According to <a onClick="return mV(\'1Ch\',2,21);">1Ch 2:21</a>f he was the son of ScRub, son of Hezron, a descendant of Judah, who married the daughter of Machir, son of Manasseh. He was thus descended both from Judah and Manasseh. At the time of the conquest he distinguished himself by taking the tent-villages <a href="study/isbe/search.html?string=HAVVOTH-JAIR">HAVVOTH-JAIR</A> (which see). The accounts of his exploit are difficult to harmonize (see ICC on above passages). Some would identify him with the Jair of <a onClick="return mV(\'Jdg\',10,3);">Jud 10:3</a>, holding that Manasseh\'s settlement in Northern Gilead and Bashan took place, not before Israel\'s passage of the Jordan, but after the settlement of the tribe on the west. For a criticism of this view see HGHL, 577, note<P class="in15">(b) One of the judges. He is said to have had 30 sons, who rode on 30 ass colts, and who had as many cities, known as Havvoth-jair (<a onClick="return mV(\'Jdg\',10,3,4);">Jud 10:3-4</a>). One tradition identifies (a) and (b). Others reconcile the two narratives by interpreting the word "son" in a non-literal sense.<P class="in15">(c) The father of Mordecai (<a onClick="return mV(\'Est\',2,5);">Es 2:5</a>). In the Apocrypha (<span class="noTag">Additions to Esther 11:2</span>) his name is given as "Jairus" (Iaeiros).<P>(2) Jair (Qere: ya\'ir, "he arouses"; Kethibh: ya\'ur; a different name from (1) above): The father of Elhanan, the giant-slayer (<a onClick="return mV(\'1Ch\',20,5);">1Ch 20:5</a>). In the parallel passage (<a onClick="return mV(\'2Sa\',21,19);">2Sa 21:19</a>) his name is given as "Jaare-oregim," but the text should be corrected to Jair, "oregim" (\'oreghim) having crept in from the line below through a copyist\'s error.``32';
isbe[4818]='Jairite`ja\'-er-it (ya\'iri, "of Jair"): In <a onClick="return mV(\'2Sa\',20,26);">2Sa 20:26</a>, Ira the Jairite is "chief minister unto David." He was a descendant of Jair who was a Manassite (<a onClick="return mV(\'Num\',32,41);">Nu 32:41</a>, etc.) and whose territory was in Gilead. Septuagint, Lucian, and Syriac suggest yattiri, "Jattirite," i.e. a native of Jattir mentioned in <a onClick="return mV(\'1Sa\',30,27);">1Sa 30:27</a> as one of the towns friendly to David when he was in Ziklag. It is not improbable that a native of Jattir would be given such a post by David.`<a href="./study/isbe/search.html?string=IRA">IRA</a>`1';
isbe[4819]='Jairus (1)`ja\'-i-rus, ja-i\'-rus (Iaeiros; 1Esdras 5:31; <span class="noTag">Additions to Esther 11:2</span>).`<a href="./study/isbe/search.html?string=AIRUS">AIRUS</a>; <a href="./study/isbe/search.html?">JAIR</a>`1';
isbe[4820]='Jairus (2)`ja\'-i-rus, ja-i\'-rus (Iaeiros): A ruler in a synagogue near Capernaum whose only daughter, aged about 12 years, was raised from the dead by Jesus (<a onClick="return mV(\'Mat\',9,\'18-26\');">Mt 9:18-26</a>; <a onClick="return mV(\'Mar\',5,\'22-43\');">Mr 5:22-43</a>; <a onClick="return mV(\'Luk\',8,\'41-56\');">Lu 8:41-56</a>). The accounts of the miracle are substantially the same, but vary in detail. According to Mark and Luke the arrival of Jairus in Capernaum fell immediately after the return of Jesus from Gadara, but according to Matthew the sequence of events was that Jesus had returned to Capernaum, had called Matthew, had joined the feast of the publicans, and had just finished His discourse on fasting when Jairus came to Him. Matthew and Mark both testify to the great faith of Jairus, who besought of Jesus that He should but lay His hand upon the maid and she should live. According to Matthew she was already dead when Jairus came to Capernaum; according to the others she was on the point of death; but all agree as to her death before the arrival of Jesus and His followers at her abode. Matthew implies that Jesus alone was present at the actual raising; Mark and Luke state that Peter, James, John and the parents were also there. The healing of the woman with the issue of blood by Jesus on the way is given by all.``88';
isbe[4821]='Jakan`ja\'-kan (ya\'aqan).`<a href="./study/isbe/search.html?string=JAAKAN">JAAKAN</a>`1';
isbe[4822]='Jakeh`ja\'-ke (yaqeh, perhaps from Arabic root meaning "carefully religious"; yaqe\', as if from qi\'): The father of Agur, the author of the sayings recorded in <a onClick="return mV(\'Pro\',30,1);">Pr 30:1</a>. Nothing is known of either Jakeh or Agur. The immediate connection in the Hebrew text of ha-massa\', "the prophecy" or "burden" (the King James Version "even the prophecy," the Revised Version (British and American) "the oracle") with ne\'um, "oracle" (the King James Version "spake," the Revised Version (British and American) "saith") is quite exceptional, while the verse is unintelligible and the text, as the Septuagint shows, is evidently corrupt. The best emendation is that which changes ha-massa\', "the prophecy," into ha-massa\'i, "the Massaite," or into mimmassa\', "of Massa" (Revised Version margin), Massa being the name of the country of an Ishmaelite tribe (compare <a onClick="return mV(\'Gen\',25,14);">Ge 25:14</a>; <a onClick="return mV(\'1Ch\',1,30);">1Ch 1:30</a>; <a onClick="return mV(\'Pro\',31,1);">Pr 31:1</a> the Revised Version margin).`<a href="./study/isbe/search.html?string=AGUR">AGUR</a>`32';
isbe[4823]='Jakim`ja\'-kim (yaqim, "he (God) lifteth Up"; compare <a href="study/isbe/search.html?string=ELIAKIM">ELIAKIM</a>):<P>(1) A Benjamite, a son of Shimei (<a onClick="return mV(\'1Ch\',8,19);">1Ch 8:19</a>).<P>(2) A priest, the head of the 12th of the 24 courses into which the priests were divided (<a onClick="return mV(\'1Ch\',24,12);">1Ch 24:12</a>).``1';
isbe[4824]='Jalam`ja\'-lam (ya\'lam, according to BDB following Septuagint Ieglom, in Genesis, from \'alam, meaning "to conceal"; according to Gunkel, Gen3, 390, from ya\'el, "mountain-goat"; see HPN, 90, note 5; King James Version Jaalam): In <a onClick="return mV(\'Gen\',36,5,14,18);">Ge 36:5, 14, 18</a>; <a onClick="return mV(\'1Ch\',1,35);">1Ch 1:35</a>, a son of Esau, mentioned as the 2nd son by Oholibamah; probably an Edomite clan.``1';
isbe[4825]='Jalon`ja\'-lon (yalon, meaning unknown): In <a onClick="return mV(\'1Ch\',4,17);">1Ch 4:17</a>, a son of Ezrah, a Judahite.``1';
isbe[4826]='Jambres`jam\'-brez.`<a href="./study/isbe/search.html?string=JANNES+AND+JAMBRES">JANNES AND JAMBRES</a>`1';
isbe[4827]='Jambri`jam\'-bri (hoi huioi Iambrein; 1Macc 9:36-41): The sons of Jambri are said to have come out of Medeba (originally Med\'ba), a city of the Moabites, and subsequently a possession of the Amorites, and to have carried off John, the brother of Jonathan, who succeeded Judas Maccabeus as leader of the Jews. The Israelites got possession of the place and assigned it to the tribe of Reuben. No mention is made elsewhere of the Jambri. In Josephus (Ant., XIII, i, 2) they are called "sons of Amaraeus."``1';
isbe[4828]='James`jamz (Iacobos): English form of Jacob, and the name of 3 New Testament men of note:<P>(1) The Son of Zebedee, one of the Twelve Apostles (ho tou Zebedaiou):<P>A) The Son of Zebedee:<P>I. In the New Testament.<P>1. Family Relations, etc.:<P>To the Synoptists alone are we indebted for any account of this James. He was the son of Zebedee and the brother of John (<a onClick="return mV(\'Mat\',4,21);">Mt 4:21</a>; <a onClick="return mV(\'Mar\',1,19);">Mr 1:19</a>; <a onClick="return mV(\'Luk\',5,10);">Lu 5:10</a>). As the Synoptists generally place the name of James before that of John, and allude to the latter as "the brother of James," it is inferred that James was the elder of the two brothers. His mother\'s name was probably Salome, the sister of the mother of Jesus (compare <a onClick="return mV(\'Mat\',27,56);">Mt 27:56</a>; <a onClick="return mV(\'Mar\',15,40);">Mr 15:40</a>; <a onClick="return mV(\'Jhn\',19,25);">Joh 19:25</a>), but this is disputed by some (compare <a href="study/isbe/search.html?string=BRETHREN+OF+THE+LORD">BRETHREN OF THE LORD</a>). James was a fisherman by trade, and worked along with his father and brother (<a onClick="return mV(\'Mat\',4,21);">Mt 4:21</a>). According to Luke, these were partners with Simon (<a onClick="return mV(\'Luk\',5,10);">5:10</a>), and this is also implied in Mark (<a onClick="return mV(\'Mark\',1,19);">1:19</A>). As they owned several boats and employed hired servants (<a onClick="return mV(\'Luk\',5,11);">Lu 5:11</a>; <a onClick="return mV(\'Mar\',1,20);">Mr 1:20</a>), the establishment they possessed must have been considerable.<P>2. First Call:<P>The call to James to follow Christ (<a onClick="return mV(\'Mat\',4,\'18-22\');">Mt 4:18-22</a>; <a onClick="return mV(\'Mar\',1,\'16-20\');">Mr 1:16-20</a>; <a onClick="return mV(\'Luk\',5,\'1-11\');">Lu 5:1-11</a>) was given by Jesus as He was walking by the sea of Galilee (<a onClick="return mV(\'Mat\',4,18);">Mt 4:18</a>). There He saw "James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. And they straightway left the boat and their father, and followed him" (<a onClick="return mV(\'Mat\',4,21,22);">Mt 4:21-22</a>). The account of Luke varies in part from those of Matthew and Mark, and contains the additional detail of the miraculous draught of fishes, at which James and John also were amazed. This version of Luke is regarded by some as an amalgamation of the earlier accounts with <a onClick="return mV(\'Jhn\',21,\'1-8\');">Joh 21:1-8</a>.<P>3. Probation and Ordination:<P>As the above incident took place after the imprisonment of John the Baptist, when Jesus had departed into Galilee (<a onClick="return mV(\'Mat\',4,12);">Mt 4:12</a>; <a onClick="return mV(\'Mar\',1,14);">Mr 1:14</a>), and as there is no mention of James among those who received the preliminary call recorded by John (compare <a onClick="return mV(\'Jhn\',1,\'35-51\');">Joh 1:35-51</a>; <a onClick="return mV(\'Jhn\',3,24);">3:24</a>, and compare <a href="study/isbe/search.html?string=ANDREW">ANDREW</a>), it is probable that while Peter and Andrew made the pilgrimage to Bethany, James and the other partners remained in Galilee to carry on the business of their trade. Yet, on the return of Peter and Andrew, the inquiries of James must have been eager concerning what they had seen and heard. His mind and imagination became filled with their glowing accounts of the newly found "Lamb of God" (<a onClick="return mV(\'Jhn\',1,36);">Joh 1:36</a>) and of the preaching of John the Baptist, until he inwardly dedicated his life to Jesus and only awaited an opportunity to declare his allegiance openly. By this is the apparently abrupt nature of the call, as recorded by the Synoptists, to be explained. After a period of companionship and probationership with his Master, when he is mentioned as being present at the healing of Simon\'s wife\'s mother at Capernaum (<a onClick="return mV(\'Mar\',1,\'29-31\');">Mr 1:29-31</a>), he was ordained one of the Twelve Apostles (<a onClick="return mV(\'Mat\',10,2);">Mt 10:2</a>; <a onClick="return mV(\'Mar\',3,17);">Mr 3:17</a>; <a onClick="return mV(\'Luk\',6,14);">Lu 6:14</a>; <a onClick="return mV(\'Act\',1,13);">Ac 1:13</a>).<P>4. Apostleship:<P>From this time onward he occupied a prominent place among the apostles, and, along with Peter and John, became the special confidant of Jesus. These three alone of the apostles were present at the raising of Jairus\' daughter (<a onClick="return mV(\'Mar\',5,37);">Mr 5:37</a>; <a onClick="return mV(\'Luk\',8,51);">Lu 8:51</a>), at the Transfiguration (<a onClick="return mV(\'Mat\',17,\'1-8\');">Mt 17:1-8</a>; <a onClick="return mV(\'Mar\',9,\'2-8\');">Mr 9:2-8</a>; <a onClick="return mV(\'Luk\',9,\'28-36\');">Lu 9:28-36</a>), and at the Agony in the Garden of Gethsemane (<a onClick="return mV(\'Mat\',26,\'36-46\');">Mt 26:36-46</a>; <a onClick="return mV(\'Mar\',14,\'32-42\');">Mr 14:32-42</a>). Shortly after the Transfiguration, when Jesus, having "stedfastly set his face to go to Jerusalem" (<a onClick="return mV(\'Luk\',9,51);">Lu 9:51</a>), was passing through Samaria, the ire of James and John was kindled by the ill reception accorded to Him by the populace (<a onClick="return mV(\'Luk\',9,53);">Lu 9:53</a>). They therefore asked of Jesus, "Lord, wilt thou that we bid fire to come down from heaven, and consume them?" (<a onClick="return mV(\'Luk\',9,54);">Lu 9:54</a>). "But he turned, and rebuked them" (<a onClick="return mV(\'Luk\',9,55);">Lu 9:55</a>). It was probably this hotheaded impetuosity and fanaticism that won for them the surname "Boanerges, which is, Sons of thunder," bestowed on them when they were ordained to the Twelve (<a onClick="return mV(\'Mar\',3,17);">Mr 3:17</a>). Yet upon this last occasion, there was some excuse for their action. The impression left by the Transfiguration was still deep upon them, and they felt strongly that their Lord, whom they had lately beheld "in his glory" with "countenance altered" and "glistering raiment," should be subjected to such indignities by the Samaritans. Upon the occasion of Jesus\' last journey to Jerusalem (<a onClick="return mV(\'Mar\',10,32);">Mr 10:32</a>), the two brothers gave expression to this presumptuous impetuosity in a more selfish manner (<a onClick="return mV(\'Mar\',10,\'35-45\');">Mr 10:35-45</a>). Presuming on their intimacy with Jesus, they made the request of him, "Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory" (<a onClick="return mV(\'Mar\',10,37);">Mr 10:37</a>). In the account of Matthew (<a onClick="return mV(\'Mar\',20,\'20-28\');">20:20-28</a>), the words are put in the mouth of their mother. The request drew forth the rebuke of Jesus (<a onClick="return mV(\'Mar\',10,38);">Mr 10:38</a>), and moved the ten with indignation (<a onClick="return mV(\'Mar\',10,40);">Mr 10:40</a>); but by the words of their Lord peace was again restored (<a onClick="return mV(\'Mar\',10,\'42-45\');">Mr 10:42-45</a>). After the arrival of Jesus in Jerusalem, when He "sat on the mount of Olives over against the temple," James was one of the four who put the question to Him concerning the last things (<a onClick="return mV(\'Mar\',13,3,4);">Mr 13:3-4</a>). He was also present when the risen Jesus appeared for the 3rd time to the disciples and the miraculous draught of fishes was made at the sea of Tiberias (<a onClick="return mV(\'Jhn\',21,\'1-14\');">Joh 21:1-14</a>).<P>5. Death:<P>James was the first martyr among the apostles, being slain by King Herod Agrippa I about 44 AD, shortly before Herod\'s own death. The vehemence and fanaticism which were characteristic of James had made him to be feared and hated among the Jewish enemies of the Christians, and therefore when "Herod the king put forth his hands to afflict certain of the church...he killed James the brother of John with the sword" (<a onClick="return mV(\'Act\',12,1,2);">Ac 12:1-2</a>). Thus did James fulfill the prophecy of our Lord that he too should drink of the cup of his Master (<a onClick="return mV(\'Mar\',10,39);">Mr 10:39</a>).<P>II. In Apocryphal Literature.<P>According to the "Genealogies of the Twelve Apostles" (compare Budge, Contendings of the Apostles, II, 49), "Zebedee was of the house of Levi, and his wife of the house of Judah. Now, because the father of James loved him greatly he counted him among the family of his father Levi, and similarly because the mother of John loved him greatly, she counted him among the family of her father Judah. And they were surnamed \'Children of Thunder,\' for they were of both the priestly house and of the royal house." The Acts of John, a heretical work of the 2nd century, referred to by Clement of Alexandria in his Hypotyposis and also by Eusebius (Historia Ecclesiastica, III, 25), gives an account of the call of James and his presence at the Transfiguration, similar in part to that of the Gospels, but giving fantastic details concerning the supernatural nature of Christ\'s body, and how its appearances brought confusion to James and other disciples (compare Itennecke, Handbuch zu den neutestamentlichen Apokryphen, 423-59). The Acts of James in India (compare Budge, II, 295-303) tells of the missionary journey of James and Peter to India, of the appearance of Christ to them in the form of a beautiful young man, of their healing a blind man, and of their imprisonment, miraculous release, and their conversion of the people. According to the Martyrdom of James (Budge, II, 304-8), James preached to the 12 tribes scattered abroad, and persuaded them to give their first-fruits to the church instead of to Herod. The accounts of his trial and death are similar to that in <a onClick="return mV(\'Act\',12,\'1-2\');">Ac 12:1-2</a>.<P>(1) James is the patron saint of Spain. The legend of his preaching there, of his death in Judea, of the transportation of his body under the guidance of angels to Iria and of the part that his miraculous appearances played in the history of Spain, is given in Mrs. Jameson\'s Sacred and Legendary Art, I, 230-41.<P>(2) James the son of Alpheus (ho tou Alphaiou; for etymology, etc., of James, see above): One of the Twelve Apostles (<a onClick="return mV(\'Mat\',10,3);">Mt 10:3</a>; <a onClick="return mV(\'Mar\',3,18);">Mr 3:18</a>; <a onClick="return mV(\'Luk\',6,15);">Lu 6:15</a>; <a onClick="return mV(\'Act\',1,13);">Ac 1:13</a>). By Matthew and Mark he is coupled with Thaddaeus, and by Luke and Acts with Simon Zelotes. As Matthew or Levi is also called the son of Alpheus (compare <a onClick="return mV(\'Mat\',9,9);">Mt 9:9</a>; <a onClick="return mV(\'Mar\',2,14);">Mr 2:14</a>), it is possible that he and James were brothers. According to the Genealogies of the Apostles (compare Budge, Contendings of the Apostles, II, 50), James was of the house of Gad. The Martyrdom of James, the son of Alpheus (compare Budge, ib, 264-66) records that James was stoned by the Jews for preaching Christ, and was "buried by the Sanctuary In Jerusalem."<P>This James is generally identified with James the Little or the Less, the brother of Joses and son of Mary (<a onClick="return mV(\'Mat\',27,56);">Mt 27:56</a>; <a onClick="return mV(\'Mar\',15,40);">Mr 15:40</a>). In <a onClick="return mV(\'Jhn\',19,25);">Joh 19:25</a> this Mary is called the wife of Cleophas (the King James Version) or Clopas (Revised Version), who is thus in turn identified with Alpheus. There is evidence in apocryphal literature of a Simon, a son of Clopas, who was also one of the disciples (compare <a href="study/isbe/search.html?string=NATHANAEL+(2)">NATHANAEL</a>). If this be the same as Simon Zelotes, it would explain why he and James (i.e. as being brothers) were coupled together in the apostolic lists of Luke and Acts. Some have applied the phrase "his mother\'s sister" in <a onClick="return mV(\'Jhn\',19,25);">Joh 19:25</a> to Mary the wife of Clopas, instead of to a separate person, and have thus attempted to identify James the son of Alpheus with James the brother of our Lord. For a further discussion of the problem, see <a href="study/isbe/search.html?string=BRETHREN+OF+THE+LORD">BRETHREN OF THE LORD</a>.<P>(3) James, "the Lord\'s brother" (ho adelphos tou Kuriou):he Less, the brother of Joses and son of Mary (<a onClick="return mV(\'Mat\',27,56);">Mt 27:56</a>; <a onClick="return mV(\'Mar\',15,40);">Mr 15:40</a>). In <a onClick="return mV(\'Jhn\',19,25);">Joh 19:25</a> this Mary is called the wife of Cleophas (the King James Version) or Clopas (Revised Version), who is thus in turn identified with Alpheus. There is evidence in apocryphal literature of a Simon, a son of Clopas, who was also one of the disciples (compare <a href="study/isbe/search.html?string=NATHANAEL+(2)">NATHANAEL</a>). If this be the same as Simon Zelotes, it would explain why he and James (i.e. as being brothers) were coupled together in the apostolic lists of Luke and Acts. Some have applied the phrase "his mother\'s sister" in <a onClick="return mV(\'Jhn\',19,25);">Joh 19:25</a> to Mary the wife of Clopas, instead of to a separate person, and have thus attempted to identify James the son of Alpheus with James the brother of our Lord. For a further discussion of the problem, see <a href="study/isbe/search.html?string=BRETHREN+OF+THE+LORD">BRETHREN OF THE LORD</a>.<P>B) James, "The Lord\'s Brother":<P>I. New Testament References.<P>1. In the Gospels:<P>This James is mentioned by name only twice in the Gospels, i.e. when, on the visit of Jesus to Nazareth, the countrymen of our Lord referred in contemptuous terms to His earthly kindred, in order to disparage His preaching (<a onClick="return mV(\'Mat\',13,55);">Mt 13:55</a>; <a onClick="return mV(\'Mar\',6,3);">Mr 6:3</a>). As James was one of "his brethren," he was probably among the group of Christ\'s relatives who sought to interview Him during His tour through Galilee with the Twelve (<a onClick="return mV(\'Mat\',12,46);">Mt 12:46</a>). By the same reasoning, he accompanied Jesus on His journey to Capernaum (<a onClick="return mV(\'Jhn\',2,12);">Joh 2:12</a>), and joined in attempting to persuade Him to depart from Galilee for Judea on the eve of the Feast of Tabernacles (<a onClick="return mV(\'Jhn\',7,3);">Joh 7:3</a>). At this feast James was present (<a onClick="return mV(\'Jhn\',7,10);">Joh 7:10</a>), but was at this time a non-believer in Jesus (compare <a onClick="return mV(\'Jhn\',7,5);">Joh 7:5</a>, "Even his brethren did not believe on him").<P>2. In the Epistles:<P>Yet the seeds of conversion were being sown within him, for, after the crucifixion, he remained in Jerusalem with his mother and brethren, and formed one of that earliest band of believers who "with one accord continued stedfastly in prayer" (<a onClick="return mV(\'Act\',1,14);">Ac 1:14</a>). While there, he probably took part in the election of Matthias to the vacant apostleship (<a onClick="return mV(\'Act\',1,\'15-25\');">Ac 1:15-25</a>). James was one of the earliest witnesses to the resurrection, for, after the risen Lord had manifested Himself to the five hundred, "he was seen of James" (<a onClick="return mV(\'1Cr\',15,7);">1Co 15:7</a> the King James Version). By this his growing belief and prayerful expectancy received confirmation. About 37 or 38 AD, James, "the Lord\'s brother" (<a onClick="return mV(\'Gal\',1,19);">Ga 1:19</a>), was still in Jerusalem, and had an interview there for the first time with Paul, when the latter returned from his 3 years\' sojourn in Damascus to visit Cephas, or Peter (<a onClick="return mV(\'Gal\',1,18,19);">Ga 1:18-19</a>; compare <a onClick="return mV(\'Act\',9,26);">Ac 9:26</a>). In several other passages the name of James is coupled with that of Peter. Thus, when Peter escaped from prison (about 44 AD), he gave instructions to those in the house of John Mark that they should immediately inform "James and the brethren" of the manner of his escape (<a onClick="return mV(\'Act\',12,17);">Ac 12:17</a>). By the time of the Jerusalem convention, i.e. about 51 AD (compare <a onClick="return mV(\'Gal\',2,1);">Ga 2:1</a>), James had reached the position of first overseer in the church (compare <a onClick="return mV(\'Act\',15,13,19);">Ac 15:13, 19</a>). Previous to this date, during Paul\'s ministry at Antioch, he had dispatched certain men thither to further the mission, and the teaching of these had caused dissension among the newly converted Christians and their leaders (<a onClick="return mV(\'Act\',15,1,2);">Ac 15:1-2</a>; <a onClick="return mV(\'Gal\',2,12);">Ga 2:12</a>). The conduct of Peter, over whom James seems to have had considerable influence, was the principal matter of contention (compare <a onClick="return mV(\'Gal\',2,11);">Ga 2:11</a> if). However, at the Jerusalem convention the dispute was amicably settled, and the pillars of the church, James, John and Cephas, gave to Paul and Barnabas the right hand of fellowship (<a onClick="return mV(\'Gal\',2,9);">Ga 2:9</a>). The speech of James on this occasion (<a onClick="return mV(\'Act\',15,\'13-29\');">Ac 15:13-29</a>), his sympathy with the religious needs of the Gentile world (<a onClick="return mV(\'Act\',15,17);">Ac 15:17</a>), his desire that formalism should raise no barrier to their moral and spiritual advancement (<a onClick="return mV(\'Act\',15,19,20,28,29);">Ac 15:19-20, 28-29</a>), and his large-hearted tributes to the "beloved Barnabas and Paul" (<a onClick="return mV(\'Act\',15,25,26);">Ac 15:25-26</a>), indicate that James was a leader in whom the church was blessed, a leader who loved peace more than faction, the spirit more than the law, and who perceived that religious communities with different forms of observance might still live and work together in common allegiance to Christ. Once more (58 AD), James was head of the council at Jerusalem when Paul made report of his labors, this time of his 3rd missionary Journey (<a onClick="return mV(\'Act\',21,17);">Ac 21:17</a>). At this meeting Paul was admonished for exceeding the orders he had received at the first council, in that he had endeavored to persuade the converted Jews also to neglect circumcision (<a onClick="return mV(\'Act\',21,21);">Ac 21:21</a>), and was commanded to join in the vow of purification (<a onClick="return mV(\'Act\',21,\'23-26\');">Ac 21:23-26</a>). There is no Scriptural account of the death of James From <a onClick="return mV(\'1Cr\',9,5);">1Co 9:5</a> it has been inferred that he was married. This is, however, only a conjecture, as the passage refers to those who "lead about a sister, a wife" (the King James Version), while, so far as we know, James remained throughout his life in Jerusalem.<P>This James has been regarded as the author of the Epistle of James, "a servant of God and of the Lord Jesus Christ"; compare <a href="study/isbe/search.html?string=JAMES,+EPISTLE+OF">JAMES, EPISTLE OF</A>. Also, for details concerning his relationship to Christ, compare <a href="study/isbe/search.html?string=BRETHREN+OF+THE+LORD">BRETHREN OF THE LORD</a>.<P>II. References in Apocryphal Literature.<P>James figures in one of the miraculous events recorded in the Gnostic "Gospel of the Infancy, by Thomas the Israelite philosopher," being cured of a snake-bite by the infant Jesus (compare Hennecke, Handbuch zu den neutestamentlichen Apokryphen, 73). According to the Gospel of the Hebrews (compare ib, 11-21), James had also partaken of the cup of the Lord, and refused to eat till he had seen the risen Lord. Christ acknowledged this tribute by appearing to James first. In the Acts of Peter (compare Budge, Contendings of the Apostles, II, 475), it is stated that "three days after the ascension of our Lord into heaven, James, whom our Lord called his \'brother in the flesh,\' consecrated the Offering and we all drew nigh to partake thereof: and when ten days had passed after the ascension of our Lord, we all assembled in the holy fortress of Zion, and we stood up to say the prayer of sanctification, and we made supplication unto God and besought Him with humility, and James also entreated Him concerning the descent of the Holy Ghost upon the Offering." The Preaching of James the Just (compare Budge, II, 78-81) tells of the appointment of James to the bishopric of Jerusalem, of his preaching, healing of the sick and casting out of devils there. This is confirmed by the evidence of Clement of Alexandria (Euseb., HE, II, 1). In the Martyrdom of James the Just (compare Budge, II, 82-89), it is stated that J., "the youngest of the sons of Joseph," alienated, by his preaching, Piobsata from her husband Ananus, the governor of Jerusalem. Ananus therefore inflamed the Jews against James, and they hurled him down from off the pinnacle of the temple. Hegesippus, quoted by Eusebius (Historia Ecclesiastica, II, 23), and Josephus (Ant., XX, ix, 1), testify to the general truth of this. It is thus probable that James was martyred about 62 or 63 AD.<P>Besides the epistle which bears his name, James was also the reputed author of the Protevangelium Jacobi, a work which originated in the 2nd century and received later additions (compare Henn, NA, 47-63; also <a href="study/isbe/search.html?string=JOSEPH,+HUSBAND+OF+MARY">JOSEPH, HUSBAND OF MARY</A>).``88';
isbe[4829]='James, Epistle of` <b> I. CHARACTERISTICS OF THE EPISTLE</b><P class="in15">1. Jewish<P class="in15">2. Authoritative<P class="in15">3. Practical<P><b>II. AUTHOR OF THE EPISTLE</b><P><b>III. STYLE OF THE EPISTLE</b><P class="in15">1. Plainness<P class="in15">2. Good Greek<P class="in15">3. Vividness<P class="in15">4. Duadiplosis<P class="in15">5. Figures of Speech<P class="in15">6. Unlikeness to Paul<P class="in15">7. Likeness to Jesus<P><b>IV. DATE OF THE EPISTLE</b><P><b>V. HISTORY OF THE EPISTLE</b><P><b>VI. MESSAGE OF THE EPISTLE TO OUR TIMES</B><P class="in15">1. To the Pietist<P class="in15">2. To the Sociologist<P class="in15">3. To the Student of the Life and Character of Jesus<P><b>LITERATURE</b><hr /><P>I. Characteristics of the Epistle.<P>1. Jewish:<P>The Epistle of James is the most Jewish writing in the New Testament. The Gospel according to Matthew was written for the Jews. The Epistle to the Hebrews is addressed explicitly to them. The Apocalypse is full of the spirit of the Old Testament. The Epistle of Jude is Jewish too. Yet all of these books have more of the distinctively Christian element in them than we can find in the Epistle of James. If we eliminate two or three passages containing references to Christ, the whole epistle might find its place iust as properly in the Canon of the Old Testament as in that of the New Testament, as far as its substance of doctrine and contents is concerned. That could not be said Of any other book in the New Testament. There is no mention of the incarnation or of the resurrection., the two fundamental facts of the Christian faith. The word "gospel" does not occur in the epistle There is no suggestion that the Messiah has appeared and no presentation of the possibility of redemption through Him. The teaching throughout is that of a lofty morality which aims at the fulfillment of the requirements of the Mosaic law. It is not strange therefore that Spitta and others have thought that we have in the Epistle of James a treatise written by an unconverted Jew which has been adapted to Christian use by the interpolation of the two phrases containing the name of Christ in <a onClick="return mV(\'Jam\',1,1);">1:1</a> and <a onClick="return mV(\'Jam\',2,1);">2:1</A>. Spitta thinks that this can be the only explanation of the fact that we have here an epistle practically ignoring the life and work of Jesus and every distinctively Christian doctrine, and without a trace of any of the great controversies in the early Christian church or any of the specific features of its propaganda. This judgment is a superficial one, and rests upon superficial indications rather than any appreciation of the underlying spirit and principles of the book. The spirit of Christ is here, and there is no need to label it. The principles of this epistle are the principles of the Sermon on the Mount. There are more parallels to that Sermon in this epistle than can be found anywhere else in the New Testament in the same space. The epistle represents the idealization of Jewish legalism under the transforming influence of the Christian motive and life. It is not a theological discussion. It is an ethical appeal. It has to do with the outward life for the most part, and the life it pictures is that of a Jew informed with the spirit of Christ. The spirit is invisible in the epistle as in the individual man. It is the body which appears and the outward life with which that body has to do. The body of the epistle is Jewish, and the outward life to which it exhorts is that of a profoundly pious Jew. The Jews familiar with the Old Testament would read this epistle and find its language and tone that to which they were accustomed in their sacred books. James is evidently written by a Jew for Jews. It is Jewish in character throughout. This is apparent in the following particulars:<P>(1) The epistle is addressed to the 12 tribes which are of the Dispersion (<a onClick="return mV(\'Jam\',1,1);">1:1</A>). The Jews were scattered abroad through the ancient world. From Babylon to Rome, wherever any community of them might be gathered for commercial or social purposes, these exhortations could be carried and read. Probably the epistle was circulated most widely in Syria and Asia Minor, but it may have gone out to the ends of the earth. Here and there in the ghettos of the Roman Empire, groups of the Jewish exiles would gather and listen while one of their number read this letter from home. All of its terms and its allusions would recall familiar home scenes.<P>(2) Their meeting-place is called "your synagogue" (<a onClick="return mV(\'Jam\',2,2);">2:2</a>).<P>(3) Abraham is mentioned as "our father" (<a onClick="return mV(\'Jam\',2,21);">2:21</A>).<P>(4) God is given the Old Testament name, "the Lord of Sabaoth" (<a onClick="return mV(\'Jam\',5,4);">5:4</A>).<P>(5) The law is not to be spoken against nor judged, but reverently and loyally obeyed. It is a royal law to which every loyal Jew will be subject. It is a law of liberty, to be freely obeyed (<a onClick="return mV(\'Jam\',2,\8-12\');">2:8-12</a>; <a onClick="return mV(\'Jam\',4,11);">4:11</A>).<P>(6) The sins of the flesh are not inveighed against in the epistle, but those sins to which the Jews were more conspicuously liable, such as the love of money and the distinction which money may bring (<a onClick="return mV(\'Jam\',2,2,3,4);">2:2-4</A>), worldliness and pride (<a onClick="return mV(\'Jam\',4,\'4-6\');">4:4-6</a>), impatience and murmuring (<a onClick="return mV(\'Jam\',5,\'7-11\');">5:7-11</a>), and other sins of the temper and tongue (<a onClick="return mV(\'Jam\',3,\'1-12\');">3:1-12</a>; <a onClick="return mV(\'Jam\',4,11,12);">4:11,12</A>).<P>(7) The illustrations of faithfulness and patience and prayer are found in Old Testament characters, in Abraham (<a onClick="return mV(\'Jam\',2,21);">2:21</a>), Rahab (<a onClick="return mV(\'Jam\',2,25);">2:25</a>), Job (<a onClick="return mV(\'Jam\',5,11);">Jas 5:11</a>), and Elijah (<a onClick="return mV(\'Jam\',5,17,18);">Jas 5:17-18</a>). The whole atmosphere of the epistle is Jewish.<P>2. Authoritative:<P>The writer of this epistle speaks as one having authority. He is not on his defense, as Paul so often is. There is no trace of apology in his presentation of the truth. His official position must have been recognized and unquestioned. He is as sure of his standing with his readers as he is of the absoluteness of his message.<P>No Old Testament lawgiver or prophet was more certain that he spoke the word of the Lord. He has the vehemence of Elijah and the assured meekness of Moses. He has been called "the Amos of the New Testament," and there are paragraphs which recall the very expressions used by Amos and which are full of the same fiery eloquence and prophetic fervor. Both fill their writings with metaphors drawn from the sky and the sea, from natural objects and domestic experiences. Both seem to be countrybred and to be in sympathy with simplicity and poverty. Both inveigh against the luxury and the cruelty of the idle rich, and both abhor the ceremonial and the ritual which are substituted for individual righteousness. Malachi was not the last of the prophets. John the Baptist was not the last prophet of the Old Dispensation. The writer of this epistle stands at the end of that prophetic line, and he is greater than John the Baptist or any who have preceded him because he stands within the borders of the kingdom of Christ. He speaks with authority, as a messenger of God. He belongs to the goodly fellowship of the prophets and of the apostles. He has the authority of both. There are 54 imperatives in the 108 verses of this epistle.<P>3. Practical:<P>The epistle is interested in conduct more than in creed. It has very little formulated theology, less than any other epistle in the New Testament; but it insists upon practical morality throughout. It begins and it closes with an exhortation to patience and prayer. It preaches a gospel of good works, based upon love to God and love to man. It demands liberty, equality, fraternity for all. It enjoins humility and justice and peace. It prescribes singleness of purpose and stedfastness of soul. It requires obedience to the law, control of the passions, and control of the tongue. Its ideal is to be found in a good life, characterized by the meekness of wisdom. The writer of the epistle has caught the spirit of the ancient prophets, but the lessons that he teaches are taken, for the most part, from the Wisdom literature of the Old Testament and the Apocrypha. His direct quotations are from the Pentateuch and the Book of Proverbs; but it has been estimated that there are 10 allusions to the Book of Proverbs, 6 to the Book of Job, 5 to the Book of Wisdom, and 15 to the Book of Ecclesiasticus. This Wisdom literature furnishes the staple of his meditation and the substance of his teaching. He has little or nothing to say about the great doctrines of the Christian church.<P>He has much to say about the wisdom that cometh down from above and is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy (<a onClick="return mV(\'Jam\',3,\'15-17\');">Jas 3:15-17</a>). The whole epistle shows that the author had stored his mind with the rich treasure of the ancient wisdom, and his material, while offered as his own, is both old and new. The form is largely that of the Wisdom literature of the Jews. It has more parallels with Jesus the son of Sirach than with any writer of the sacred books.<P>The substance of its exhortation, however, is to be found in the Synoptics and more particularly in the Sermon on the Mount. Its wisdom is the wisdom of Jesus the son of Joseph, who is the Christ.<P>These are the three outstanding characteristics of this epistle. In form and on the surface it is the most Jewish and least Christian of the writings in the New Testament. Its Christianity is latent and not apparent. Yet it is the most authoritative in its tone of any of the epistles in the New Testament, unless it be those of the apostle John. John must have occupied a position of undisputed primacy in the Christian church after the death of all the other apostles, when he wrote his epistles. It is noteworthy that the writer of this epistle assumes a tone of like authority with that of John. John was the apostle of love, Paul of faith, and Peter of hope. This writer is the apostle of good works, the apostle of the wisdom which manifests itself in peace and purity, mercy and morality, and in obedience to the royal law, the law of liberty. In its union of Jewish form, authoritative tone, and insistence upon practical morality, the epistle is unique among the New Testament books.<P>II. Author of the Epistle.<P>The address of the epistle states that the writer is "James, a servant of God and of the Lord Jesus Christ" (<a onClick="return mV(\'Jam\',1,1);">Jas 1:1</a>). The tradition of the church has identified this James with the brother of our Lord. Clement of Alexandria says that Peter and James and John, who were the three apostles most honored of the Lord, chose James, the Lord\'s brother, to be the bishop of Jerusalem after the Lord\'s ascension (Euscb., HE, II, 1). This tradition agrees well with all the notices of James in the New Testament books. After the death of James the brother of John, Peter was thrown into prison, and having been miraculously released, he asked that the news be sent to James and to the brethren (<a onClick="return mV(\'Act\',12,17);">Ac 12:17</a>). This James is evidently in authority in the church at this time. In the apostolical conference held at Jerusalem, after Peter and Paul and Barnabas had spoken, this same James sums up the whole discussion, and his decision is adopted by the assembly and formulated in a letter which has some very striking parallels in its phraseology to this epistle (<a onClick="return mV(\'Act\',15,\'6-29\');">Ac 15:6-29</a>). When Paul came to Jerusalem for the last time he reported his work to James and all the elders present with him (<a onClick="return mV(\'Act\',21,18);">Ac 21:18</a>). In the Epistle to the Galatians Paul says that at the time of one of his visits to Jerusalem he saw none of the apostles save Peter and James the Lord\'s brother (<a onClick="return mV(\'Gal\',1,18,19);">Ga 1:18-19</a>). At another visit he received the right hand of fellowship from James and Cephas and John (<a onClick="return mV(\'Gal\',2,9);">Ga 2:9</a>). At a later time certain who came from James to Antioch led Peter into backsliding from his former position of tolerance of the Gentiles as equals in the Christian church (<a onClick="return mV(\'Gal\',2,12);">Ga 2:12</a>).<P>All of these references would lead us to suppose that James stood in a position of supreme authority in the mother-church at Jerusalem, the oldest church of Christendom. He presides in the assemblies of the church. He speaks the final and authoritative word. Peter and Paul defer to him. Paul mentions his name before that of Peter and John. When he was exalted to this leadership we do not know, but all indications seem to point to the fact that at a very early period James was the recognized executive authority in the church at Jerusalem, which was the church of Pentecost and the church of the apostles. All Jews looked to Jerusalem as the chief seat of their worship and the central authority of their religion. All Christian Jews would look to Jerusalem as the primitive source of their organization and faith, and the head of the church at Jerusalem would be recognized by them as their chief authority. The authoritative tone of this epistle comports well with this position of primacy ascribed to James.<P>All tradition agrees in describing James as a Hebrew of the Hebrews, a man of the most rigid and ascetic morality, faithful in his observance of all the ritual regulations of the Jewish faith. Hegesippus tells us that he was holy from his mother\'s womb. He drank no wine nor strong drink. He ate no flesh. He alone was permitted to enter with the priests into the holy place, and he was found there frequently upon his knees begging forgiveness for the people, and his knees became hard like those of a camel in consequence of his constantly bending them in his worship of God and asking forgiveness for the people (Euseb., HE, II, 23). He was called James the Just. All had confidence in his sincerity and integrity, and many were persuaded by him to believe on the Christ. This Jew, faithful in the observance of all that the Jews held sacred, and more devoted to the temple-worship than the most pious among them, was a good choice for the head of the Christian church. The blood of David flowed in his veins. He had all the Jew\'s pride in the special privileges of the chosen race. The Jews respected him and the Christians revered him. No man among them commanded the esteem of the entire population as much as he.<P>Josephus (Ant., XX, ix) tells us that Ananus the high priest had James stoned to death, and that the most equitable of the citizens immediately rose in revolt against such a lawless procedure, and Ananus was deposed after only three months\' rule. This testimony of Josephus simply substantiates all that we know from other sources concerning the high standing of James in the whole community. Hegesippus says that James was first thrown from a pinnacle of the temple, and then they stoned him because he was not killed by the fall, and he was finally beaten over the head with a fuller\'s club; and then he adds significantly, "Immediately Vespasian besieged them" (Euscb., HE, II, 23). There would seem to have been quite a widespread conviction among both the Christians and the Jews that the afflictions which fell upon the holy city and the chosen people in the following years were in part a visitation because of the great crime of the murder of this just man. We can understand how a man with this reputation and character would write an epistle so Jewish in form and substance and so insistent in its demands for a practical morality as is the Epistle of James. All the characteristics of the epistle seem explicable on the supposition of authorship by James the brother of the Lord. We accept the church tradition without hesitation.<P>III. The Style of the Epistle.<P>1. Plainness:<P>The sentence construction is simple and straightforward. It reminds us of the English of Bunyan and DeFoe. There is usually no good reason for misunderstanding anything James says. He puts his truth plainly, and the words he uses have no hidden or mystical meanings. His thought is transparent as his life.<P>2. Good Greek:<P>It is somewhat surprising to find that the Greek of the Epistle of James is better than that of the other New Testament writers, with the single exception of the author of the Epistle to the Hebrews. Of course this may be due to the fact that James had the services of an amanuensis who was a Greek scholar, or that his own manuscript was revised by such a man; but, although unexpected, it is not impossible that James himself may have been capable of writing such Greek as this.<P>It is not the good Greek of the classics, and it is not the poor and provincial Greek of Paul. There is more care for literary form than in the uncouth periods of the Gentile apostle, and the vocabulary would seem to indicate an acquaintance with the literary as well as the commercial and the conversational Greek "Galilee was studded with Greek towns, and it was certainly in the power of any Galilean to gain a knowledge of Greek...We may reasonably suppose that our author would not have scrupled to avail himself of the opportunities within his reach, so as to master the Greek language, and learn something of Greek philosophy. This would be natural, even if we think of James as impelled only by a desire to gain wisdom and knowledge for himself; but if we think of him also as the principal teacher of the Jewish believers, many of whom were Hellenists, instructed in the wisdom of Alexandria, then the natural bent would take the shape of duty: he would be a student of Greek in order that he might be a more effective instructor to his own people" (Mayor, The Epistle of James, ccxxxvi). The Greek of the epistle is the studied Greek of one who was not a native to it, but who had familiarized himself with its literature. James could have done so and the epistle may be proof that he did.<P>3. Vividness:<P>James is never content to talk in abstractions. He always sets a picture before his own eyes and those of his readers. He has the dramatic instinct. He has the secret of sustained interest. He is not discussing things in general but things in particular. He is an artist and believes in concrete realities. At the same time he has a touch of poetry in him, and a fine sense of the analogies running through all Nature and all life. The doubting man is like the sea spume (<a onClick="return mV(\'Jam\',1,6);">1:6</a>). The rich man fades away in his goings, even as the beauty of the flower falls and perishes (<a onClick="return mV(\'Jam\',1,11);">1:11</A>). The synagogue scene with its distinction between the rich and the poor is set before us with the clear-cut impressiveness of a cameo (<a onClick="return mV(\'Jam\',2,\'1-4\');">2:1-4</A>). The Pecksniffian philanthropist, who seems to think that men can be fed not by bread alone but by the words that proceed magnificently from his mouth, is pilloried here for all time (<a onClick="return mV(\'Jam\',2,15,16);">2:15,16</A>). The untamable tongue that is set on fire of hell is put in the full blaze of its world of iniquity, and the damage it does is shown to be like that of a forest fire (<a onClick="return mV(\'Jam\',3,\'1-12\');">3:1-12</a>). The picture of the wisdom that comes from above with its sevenfold excellences of purity, peaceableness, gentleness, mercy, fruitfulness, impartiality, sincerity, is worthy to hang in the gallery of the world\'s masterpieces (<a onClick="return mV(\'Jam\',3,17);">3:17</A>). The vaunting tradesmen, whose lives are like vanishing vapor, stand there before the eyes of all in Jerusalem (<a onClick="return mV(\'Jam\',4,\'13-16\');">4:13-16</A>). The rich, whose luxuries he describes even while he denounces their cruelties and prophesies their coming day of slaughter, are the rich who walk the streets of his own city (<a onClick="return mV(\'Jam\',5,\'1-6\');">5:1-6</a>). His short sentences go like shots straight to the mark. We feel the impact and the impress of them. There is an energy behind them and a reality in them that makes them live in our thought. His abrupt questions are like the quick interrogations of a cross-examining lawyer (<a onClick="return mV(\'Jam\',2,\'4-7\',14,16);">2:4-7,14,16</A>; <a onClick="return mV(\'Jam\',3,11,12);">3:11,12</A>; <a onClick="return mV(\'Jam\',4,1,4,5,12,14);">4:1,4,5,12,14</A>). His proverbs have the intensity of the accumulated and compressed wisdom of the ages. They are irreducible minimums. They are memorable sayings, treasured in the speech of the world ever since his day.<P>4. Duadiplosis:<P>Sometimes James adds sentence to sentence with the repetition of some leading word or phrase (<a onClick="return mV(\'Jam\',1,\'1-6\',\'19-24\');">1:1-6,19-24</a>; <a onClick="return mV(\'Jam\',3,\'2-8\');">3:2-8</A>). It is the painful style of one who is not altogether at home with the language which he has chosen as the vehicle of his thought. It is the method by which a discussion could be continued indefinitely. Nothing but the vividness of the imagery and the intensity of the thought saves James from fatal monotony in the use of this device.<P>5. Figures of Speech:<P>James has a keen eye for illustrations. He is not blind to the beauties and wonders of Nature. He sees what is happening on every hand, and he is quick to catch any homiletical suggestion it may hold. Does he stand by the seashore? The surge that is driven by the wind and tossed reminds him of the man who is unstable in all his ways, because he has no anchorage of faith, and his convictions are like driftwood on a sea of doubt (<a onClick="return mV(\'Jam\',1,6);">1:6</A>). Then he notices that the great ships are turned about by a small rudder, and he thinks how the tongue is a small member, but it accomplishes great things (<a onClick="return mV(\'Jam\',3,4,5);">3:4,5</A>). Does he walk under the sunlight and rejoice in it as the source of so many good and perfect gifts? He sees in it an image of the goodness of God that is never eclipsed and never exhausted, unvarying for evermore (<a onClick="return mV(\'Jam\',1,17);">1:17</A>). He uses the natural phenomena of the land in which he lives to make his meaning plain at every turn: the flower of the field that passes away (<a onClick="return mV(\'Jam\',1,10,11);">1:10,11</a>), the forest fire that sweeps the mountain side and like a living torch lights up the whole land (<a onClick="return mV(\'Jam\',3,5);">3:5</a>), the sweet and salt springs (<a onClick="return mV(\'Jam\',3,11);">3:11</A>), the fig trees and the olive trees and the vines (<a onClick="return mV(\'Jam\',3,12);">3:12</a>), the seed-sowing and the fruit-bearing (<a onClick="return mV(\'Jam\',3,18);">3:18</a>), the morning mist immediately lost to view (<a onClick="return mV(\'Jam\',4,14);">4:14</a>), the early and the latter rain for which the husbandman waiteth patiently (<a onClick="return mV(\'Jam\',5,7);">5:7</a>).<P>There is more of the appreciation of Nature in this one short Epistle of James than in all the epistles of Paul put together. Human life was more interesting to Paul than natural scenery. However, James is interested in human life just as profoundly as Paul. He is constantly endowing inanimate things with living qualities. He represents sin as a harlot, conceiving and bringing forth death (<a onClick="return mV(\'Jam\',1,15);">1:15</a>). The word of truth has a like power and conceives and brings forth those who live to God\'s praise (<a onClick="return mV(\'Jam\',1,18);">1:18</a>). Pleasures are like joyful hosts of enemies in a tournament, who deck themselves bravely and ride forth with singing and laughter, but whose mission is to wage war and to kill (<a onClick="return mV(\'Jam\',4,1,2);">4:1,2</a>). The laborers may be dumb in the presence of the rich because of their dependence and their fear, but their wages, fraudulently withheld, have a tongue, and cry out to high heaven for vengeance (<a onClick="return mV(\'Jam\',5,4);">5:4</a>). What is friendship with the world? It is adultery, James says (<a onClick="return mV(\'Jam\',4,4);">4:4</a>). The rust of unjust riches testifies against those who have accumulated them, and then turns upon them and eats their flesh like fire (<a onClick="return mV(\'Jam\',5,3);">5:3</a>). James observed the man who glanced at himself in the mirror in the morning, and saw that his face was not clean, and who went away and thought no more about it for that whole day, and he found in him an illustration of the one who heard the word and did not do it (<a onClick="return mV(\'Jam\',1,23,24);">1:23,24</a>). The epistle is full of these rhetorical figures, and they prove that James was something of a poet at heart, even as Jesus was. He writes in prose, but there is a marked rhythm in all of his speech. He has an ear for harmony as he has an eye for beauty everywhere.<P>6. Unlikeness to Paul:<P>The Pauline epistles begin with salutations and close with benedictions. They are filled with autobiographical touches and personal messages. None of these things appear here. The epistle begins and ends with all abruptness. It has an address, but no thanksgiving. There are no personal messages and no indications of any intimate personal relationship between the author and his readers. They are his "beloved brethren." He knows their needs and their sins, but he may never have seen their faces or visited their homes. The epistle is more like a prophet\'s appeal to a nation than a personal letter.<P>7. Likeness to Jesus:<P>Both the substance of the teaching and the method of its presentation remind us of the discourses of Jesus. James says less about the Master than any other writer in the New Testament, but his speech is more like that of the Master than the speech of any one of them. There are at least ten parallels to the Sermon on the Mount in this short epistle, and for almost everything that James has to say we can recall some statement of Jesus which might have suggested it. When the parallels fail at any point, we are inclined to suspect that James may be repeating some unrecorded utterance of our Lord. He seems absolutely faithful to his memory of his brother\'s teaching. He is the servant of Jesus in all his exhortation and persuasion.<P>Did the Master shock His disciples\' faith by the loftiness of the Christian ideal He set before them in His great sermon, "Ye therefore shall be perfect, as your heavenly Father is perfect" (<a onClick="return mV(\'Mat\',5,48);">Mt 5:48</a>)? James sets the same high standard in the very forefront of his ep.: "Let patience have its perfect work, that ye may be perfect and entire, lacking in nothing" (<a onClick="return mV(\'Jam\',1,4);">1:4</a>). Did the Master say, "Ask, and it shall be given you" (<a onClick="return mV(\'Mat\',7,7);">Mt 7:7</a>)? James says, "If any of you lacketh wisdom, let him ask of God ....; and it shall be given him" (<a onClick="return mV(\'Jam\',1,5);">1:5</a>). Did the Master add a condition to His sweeping promise to prayer and say, "Whosoever...shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it" (<a onClick="return mV(\'Mar\',11,23);">Mr 11:23</a>)? James hastens to add the same condition, "Let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed" (<a onClick="return mV(\'Jam\',1,6);">1:6</a>). Did the Master close the great sermon with His parable of the Wise Man and the Foolish Man, saying, "Every one that heareth these words of mine, and doeth them, shall be likened unto a wise man. And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man" (<a onClick="return mV(\'Mat\',7,24,26);">Mt 7:24, 26</a>)? James is much concerned about wisdom, and therefore he exhorts his readers, "Be ye doers of the word, and not hearers only, deluding your own selves" (<a onClick="return mV(\'Jam\',1,22);">1:22</a>). Had the Master declared, "If ye know these things, blessed are ye if ye do them" (<a onClick="return mV(\'Jhn\',13,17);">Joh 13:17</a>)? James echoes the thought when he says, "A doer that worketh, this man shall be blessed in his doing" (<a onClick="return mV(\'Jam\',1,25);">1:25</a>). Did the Master say to the disciples, "Blessed are ye poor: for yours is the kingdom of God" (<a onClick="return mV(\'Luk\',6,20);">Lu 6:20</a>)? James has the same sympathy with the poor, and he says, "Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him?" (<a onClick="return mV(\'Jam\',2,5);">2:5</a>). Did the Master inveigh against the rich, and say, "Woe unto you that are rich! for ye have received your consolation. Woe unto you, ye that are full now! for ye shall hunger. Woe unto you, ye that laugh now! for ye shall mourn and weep" (<a onClick="return mV(\'Luk\',6,24,25);">Lu 6:24-25</a>)? James bursts forth into the same invective and prophesies the same sad reversal of fortune, "Come now, ye rich, weep and howl for your miseries that are coming upon you" (<a onClick="return mV(\'Jam\',5,1);">5:1</A>). "Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness" (<a onClick="return mV(\'Jam\',4,8,9);">4:8,9</A>). Had Jesus said, "Judge not, that ye be not judged" (<a onClick="return mV(\'Mat\',7,1);">Mt 7:1</a>)? James repeats the exhortation, "Speak not one against another, brethren. He that...judgeth his brother...judgeth the law:...but who art thou that judgest thy neighbor?" (<a onClick="return mV(\'Jam\',4,11,12);">4:11,12</A>). Had Jesus said, "Whosoever shall humble himself shall be exalted" (<a onClick="return mV(\'Mat\',23,12);">Mt 23:12</a>)? We find the very words in James, "Humble yourselves in the sight of the Lord, and he shall exalt you" (<a onClick="return mV(\'Jam\',4,10);">4:10</A>). Had Jesus said, "I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of his feet....But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one" (<a onClick="return mV(\'Mat\',5,\'34-37\');">Mt 5:34-37</a>)? Here in James we come upon the exact parallel: "But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath; but let your yea be yea, and your nay, nay; that ye fall not under judgment" (<a onClick="return mV(\'Jam\',15,12);">5:12</A>). We remember how the Master began the Sermon on the Mount with the declaration that even those who mourned and were persecuted and reviled and reproached were blessed, in spite of all their suffering and trial. Then we notice that James begins his epistle with the same paradoxical putting of the Christian faith, "Count it all joy, my brethren, when ye fall into manifold trials" (<a onClick="return mV(\'Jam\',1,12);">1:12</A>, the American Revised Version margin). We remember how Jesus proceeded in His sermon to set forth the spiritual significance and the assured permanence of the law; and we notice that James treats the law with the same respect and puts upon it the same high value. He calls it "the perfect law" (<a onClick="return mV(\'Jam\',1,25);">1:25</A>), "the royal law" (<a onClick="return mV(\'Jam\',2,8);">2:8</A>), the "law of liberty" (<a onClick="return mV(\'Jam\',2,12);">2:12</a>). We remember what Jesus said about forgiving others in order that we ourselves may be forgiven; and we know where James got his authority for saying, "Judgment is without mercy to him that hath showed no mercy" (<a onClick="return mV(\'Jam\',2,13);">2:13</a>). We remember all that the Master said about good trees and corrupt trees being known by their fruits, "Do men gather grapes of thorns, or figs of thistles?" (<a onClick="return mV(\'Mat\',7,\'16-20\');">Mt 7:16-20</a>). Then in the Epistle of James we find a like question, "Can a fig tree, my brethren, yield olives, or a vine figs?" (<a onClick="return mV(\'Jam\',3,12);">3:12</A>). We remember that the Master said, "Know ye that he is nigh, even at the doors" (<a onClick="return mV(\'Mat\',24,33);">Mt 24:33</a>). We are not surprised to find the statement here in James, "Behold, the judge standeth before the doors" (<a onClick="return mV(\'Jam\',5,9);">5:9</A>). These reminiscences of the sayings of the Master meet us on every page. It may be that there are many more of them than we are able to identify. Their number is sufficiently large, however, to show us that James is steeped in the truths taught by Jesus, and not only their substance but their phraseology constantly reminds us of Him.<P>IV. Date of the Epistle.<P>There are those who think that the Epistle of James is the oldest epistle in the New Testament. Among those who favor an early date are Mayor, Plumptre, Alford, Stanley, Renan, Weiss, Zahn, Beyschlag, Neander, Schneckenburger, Thiersch, and Dods.<P>The reasons assigned for this conclusion are:<p class="in15">(1) the general Judaic tone of the ep., which seems to antedate admission of the Gentiles in any alarming numbers into the church; but since the epistle is addressed only to Jews, why should the Gentiles be mentioned in it, whatever its date? and<p class="in15">(2) the fact that Paul and Peter are supposed to have quoted from James in their writing; but this matter of quotation is always an uncertain one, and it has been ably argued that the quotation has been the other way about.<P>Others think that the epistle was written toward the close of James\'s life. Among these are Kern, Wiesinger, Schmidt, Bruckner, Wordsworth, and Farrar.<P>These argue<P>(1) that the epistle gives evidence of a considerable lapse of time in the history of the church, sufficient to allow of a declension from the spiritual fervor of Pentecost and the establishment of distinctions among the brethren; but any of the sins mentioned in the epistle in all probability could have been found in the church in any decade of its history.<P>(2) James has a position of established authority, and those to whom he writes are not recent converts but members in long standing; but the position of James may have been established from a very early date, and in an encyclical of this sort we could not expect any indication of shorter or longer membership in the church. Doubtless some of those addressed were recent converts, while others may have been members for many years.<P>(3) There are references to persecutions and trials which fit the later rather than the earlier date; but all that is said on this subject might be suitable in any period of the presidency of James at Jerusalem.<P>(4) There are indications of a long and disappointing delay in the Second Coming of the Lord in the repeated exhortation to patience in waiting for it; but on the other hand James says, "The coming of the Lord is at hand," and "The judge standeth before the doors" (<a onClick="return mV(\'Jam\',5,\'7-9\');">5:7-9</a>). The same passage is cited in proof of a belief that the immediate appearance of the Lord was expected, as in the earliest period of the church, and in proof that there had been a disappointment of this earlier belief and that it had been succeeded by a feeling that there was need of patience in waiting for the coming so long delayed.<P>It seems clear to us that there are no decisive proofs in favor of any definite date for the epistle. It must have been written before the martyrdom of James in the year 63 AD, and at some time during his presidency over the church at Jerusalem; but there is nothing to warrant us in coming to any more definite conclusion than that Davidson, Hilgenfeld, Baur, Zeller, Hausrath, von Soden, Julicher, Harnack, Bacon and others date the epistle variously in the post-Pauline period, 69-70 to 140-50 AD. The arguments for any of these dates fall far short of proof, rest largely if not wholly upon conjectures and presuppositions, and of course are inconsistent with any belief in the authorship by James.<P>V. History of the Epistle.<P>Eusebius classed James among those whose authenticity was disputed by some. "James is said to be the author of the first of the so-called Catholic Epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called Catholic Epistles. Nevertheless, we know that these also, with the rest, have been read publicly in most churches" (Historia Ecclesiastica, II, 23). Eusebius himself, however, quotes <a onClick="return mV(\'Jam\',4,11);">Jas 4:11</a> as Scripture and <a onClick="return mV(\'Jam\',5,13);">Jas 5:13</a> as spoken by the holy apostle. Personally he does not seem disposed to question the genuineness of the epistle. There are parallels in phraseology which make it possible that the epistle is quoted in Clement of Rome in the 1st century, and in Ignatius, Polycarp, Justin Martyr, the Epistle to Diognetus, Irenaeus, and Hermas in the 2nd century. It is omitted in the canonical list of the Muratorian Fragment and was not included in the Old Latin version. Origen seems to be the first writer to quote the epistle explicitly as Scripture and to assert that it was written by James the brother of the Lord. It appears in the Peshitta version and seems to have been generally recognized in the East. Cyril of Jerusalem, Gregory of Nazianzus, Ephraem of Edessa, Didymus of Alexandria, received it as canonical. The 3rd Council of Carthage in 397 AD finally settled its status for the Western church, and from that date in both the East and the West its canonicity was unquestioned until the time of the Reformation.<P>Erasmus and Cajetan revived the old doubts concerning it. Luther thought it contradicted Paul and therefore banished it to the appendix of his Bible. "James," he says, "has aimed to refute those who relied on faith without works, and is too weak for his task in mind, understanding, and words, mutilates the Scriptures, and thus directly contradicts Paul and all Scriptures, seeking to accomplish by enforcing the law what the apostles successfully effect by love. Therefore, I will not place his Epistle in my Bible among the proper leading books" (Werke, XIV, 148). He declared that it was a downright strawy epistle, as compared with such as those to the Romans and to the Galatians, and it had no real evangelical character. This judgment of Luther is a very hasty and regrettable one. The modern church has refused to accept it, and it is generally conceded now that Paul and James are in perfect agreement with each other, though their presentation of the same truth from opposite points of view brings them into apparent contradiction. Paul says, "By grace have ye been saved through faith...not of works, that no man should glory" (<a onClick="return mV(\'Eph\',2,8,9);">Eph 2:8-9</a>). "We reckon therefore that a man is justified by faith apart from the works of the law" (<a onClick="return mV(\'Rom\',3,28);">Ro 3:28</a>). James says, "Faith, if it have not works, is dead in itself" (<a onClick="return mV(\'Jam\',2,17);">2:17</A>). "Ye see that by works a man is justified, and not only by faith (<a onClick="return mV(\'Jam\',2,24);">2:24</A>). With these passages before him Luther said, "Many have toiled to reconcile Paul with James...but to no purpose, for they are contrary, \'Faith justifies\';\' Faith does not justify\'; I will pledge my life that no one can reconcile those propositions; and if he succeeds he may call me a fool" (Colloquia, II, 202).<P>It would be difficult to prove Luther a fool if Paul and James were using these words, faith, works, and justification, in the same sense, or even if each were writing with full consciousness of what the other had written. They both use Abraham for an example, James of justification by works, and Paul of justification by faith. How can that be possible? The faith meant by James is the faith of a dead orthodoxy, an intellectual assent to the dogmas of the church which does not result in any practical righteousness in life, such a faith as the demons have when they believe in the being of God and simply tremble before Him. The faith meant by Paul is intellectual and moral and spiritual, affects the whole man, and leads him into conscious and vital union and communion with God. It is not the faith of demons; it is the faith that redeems. Again, the works meant by Paul are the works of a dead legalism, the works done under a sense of compulsion or from a feeling of duty, the works done in obedience to a law which is a taskmaster, the works of a slave and not of a son. These dead works, he declares, can never give life. The works meant by James are the works of a believer, the fruit of the faith and love born in every believer\'s heart and manifest in every believer\'s life. The possession of faith will insure this evidence in his daily conduct and conversation; and without this evidence the mere profession of faith will not save him. The justification meant by Paul is the initial justification of the Christian life. No doing of meritorious deeds will make a man worthy of salvation. He comes into the kingdom, not on the basis of merit but on the basis of grace. The sinner is converted not by doing anything, but by believing on the Lord Jesus Christ. He approaches the threshold of the kingdom and he finds that he has no coin that is current there. He cannot buy his way in by good works; he must accept salvation by faith, as the gift of God\'s free grace. The justification meant by James is the justification of any after-moment in the Christian life, and the final justification before the judgment throne. Good works are inevitable in the Christian life. There can be no assurance of salvation without them.<P>Paul is looking at the root; James is looking at the fruit. Paul is talking about the beginning of the Christian life; James is talking about its continuance and consummation. With Paul, the works he renounces precede faith and are dead works. With James, the faith he denounces is apart from works and is a dead faith.<P>Paul believes in the works of godliness just as much as James. He prays that God may establish the Thessalonians in every good work (<a onClick="return mV(\'2Th\',2,17);">2Th 2:17</a>). He writes to the Corinthians that "God is able to make all grace abound unto" them; that they, "having always all sufficiency in everything, may abound unto every good work" (<a onClick="return mV(\'2Cr\',9,8);">2Co 9:8</a>). He declares to the Ephesians that "we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them" (<a onClick="return mV(\'Eph\',2,10);">Eph 2:10</a>). He makes a formal statement of his faith in Romans: God "will render to every man according to his works: to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek" (<a onClick="return mV(\'Rom\',2,\'6-10\');">Ro 2:6-10</a>). This is the final justification discussed by James, and it is just as clearly a judgment by works with Paul as with him.<P>On the other hand James believes in saving faith as well as Paul. He begins with the statement that the proving of our faith works patience and brings perfection (<a onClick="return mV(\'Jam\',1,3,4);">1:3,4</a>). He declares that the prayer of faith will bring the coveted wisdom (<a onClick="return mV(\'Jam\',1,6);">1:6</a>). He describes the Christian profession as a holding "the faith of our Lord Jesus Christ, the Lord of glory" (<a onClick="return mV(\'Jam\',2,1);">2:1</A>). He says that the poor as to the world are rich in faith, and therefore heirs to the kingdom (<a onClick="return mV(\'Jam\',2,5);">2:5</A>). He quotes the passage from Genesis, "Abraham believed God, and it was reckoned unto him for righteousness" (<a onClick="return mV(\'Jam\',2,23);">2:23</a>), and he explicitly asserts that Abraham\'s "faith wrought with his works, and by works was faith made perfect" (<a onClick="return mV(\'Jam\',2,22);">2:22</a>). The faith mentioned in all these passages is the faith of the professing Christian; it is not the faith which the sinner exercises in accepting salvation. James and Paul are at one in declaring that faith and works must go hand in hand in the Christian life, and that in the Christian\'s experience both faith without works is dead and works without faith are dead works. They both believe in faith working through love as that which alone will avail in Christ Jesus (<a onClick="return mV(\'Gal\',5,6);">Ga 5:6</a>). Fundamentally they agree. Superficially they seem to contradict each other. That is because they are talking about different things and using the same terms with different meanings for those terms in mind.<P>VI. Message of the Epistle to Our Times.<P>1. To the Pietist:<P>There are those who talk holiness and are hypocrites; those who make profession of perfect love and yet cannot live peaceably with their brethren; those who are full of pious phraseology but fail in practical philanthropy. This epistle was written for them. It may not give them much comfort, but it ought to give them much profit. The mysticism that contents itself with pious frames and phrases and comes short in actual sacrifice and devoted service will find its antidote here. The antinomianism that professes great confidence in free grace, but does not recognize the necessity for corresponding purity of life, needs to ponder the practical wisdom of this epistle. The quietists who are satisfied to sit and sing themselves away to everlasting bliss ought to read this epistle until they catch its bugle note of inspiration to present activity and continuous good deeds. All who are long on theory and short on practice ought to steep themselves in the spirit of James; and since there are such people in every community and in every age, the message of the epistle will never grow old.<P>2. To the Sociologist:<P>The sociological problems are to the front today. The old prophets were social reformers, and James is most like them in the New Testament. Much that he says is applicable to present-day conditions. He lays down the right principles for practical philanthropy, and the proper relationships between master and man, and between man and man. If the teachings of this epistle were put into practice throughout the church it would mean the revitalization of Christianity. It would prove that the Christian religion was practical and workable, and it would go far to establish the final brotherhood of man in the service of God.<P>3. To the Student of the Life and Character of Jesus:<P>The life of our Lord is the most important life in the history of the race. It will always be a subject of the deepest interest and study. Modern research has penetrated every contributory realm for any added light upon the heredity and the environment of Jesus. The people and the land, archaeology and contemporary history, have been cultivated intensively and extensively for any modicum of knowledge they might add to our store of information concerning the Christ. We suggest that there is a field here to which sufficient attention has not yet been given. James was the brother of the Lord. His epistle tells us much about himself. On the supposition that he did not exhort others to be what he would not furnish them an example in being, we read in this epistle his own character writ large. He was like his brother in so many things. As we study the life and character of James we come to know more about the life and character of Jesus.<P>Jesus and James had the same mother. From her they had a common inheritance. As far as they reproduced their mother\'s characteristics they were alike. They had the same home training. As far as the father in that home could succeed in putting the impress of his own personality upon the boys, they would be alike. It is noticeable in this connection that Joseph is said in the Gospel to have been "a just man" (<a onClick="return mV(\'Mat\',1,19);">Mt 1:19</a> the King James Version), and that James came to be known through all the early church as James the Just, and that in his epistle he gives this title to his brother, Jesus, when he says of the unrighteous rich of Jerusalem, "Ye have condemned and killed the just" man (<a onClick="return mV(\'Jam\',5,6);">5:6</A> the King James Version). Joseph was just, and James was just, and Jesus was just. The brothers were alike, and they were like the father in this respect. The two brothers seem to think alike and talk alike to a most remarkable degree. They represent the same home surroundings and human environment, the same religious training and inherited characteristics. Surely, then, all that we learn concerning James will help us the better to understand Jesus.<P>They are alike in their poetical insight and their practical wisdom. They are both fond of figurative speech, and it seems always natural and unforced. The discourses of Jesus are filled with birds and flowers and winds and clouds and all the sights and sounds of rural life in Palestine. The writings of James abound in reference to the field flowers and the meadow grass and the salt fountains and the burning wind and the early and the latter rain. They are alike in mental attitude and in spiritual alertness. They have much in common in the material equipment of their thought. James was well versed in the apocryphal literature. May we not reasonably conclude that Jesus was just as familiar with these books as he? James seems to have acquired a comparative mastery of the Greek language and to have had some acquaintance with the Greek philosophy. Would not Jesus have been as well furnished in these lines as he?<P>What was the character of James? All tradition testifies to his personal purity and persistent devotion, commanding the reverence and the respect of all who knew him. As we trace the various elements of his character manifesting themselves in his anxieties and exhortations in this epistle, we find rising before us the image of Jesus as well as the portrait of James. He is a single-minded man, steadfast in faith and patient in trials. He is slow to wrath, but very quick to detect any sins of speech and hypocrisy of life. He is full of humility, but ready to champion the cause of the oppressed and the poor. He hates all insincerity and he loves wisdom, and he believes in prayer and practices it in reference to both temporal and spiritual good. He believes in absolute equality in the house of God. He is opposed to anything that will establish any distinctions between brethren in their place of worship. He believes in practical philanthropy. He believes that the right sort of religion will lead a man to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. A pure religion in his estimation will mean a pure man. He believes that we ought to practice all that we preach.<P>As we study these characteristics and opinions of the younger brother, does not the image of his and our Elder Brother grow ever clearer before our eyes?<P>LITERATURE.<P>Works on Introduction: by Zahn, Weiss, Julicher, Salmon, Dods, Bacon, Bennett and Adeney; MacClymont, The New Testament and Its Writers; Farrar, The Messages of the Books, and Early Days of Christianity; Fraser, Lectures on the Bible; Godet, Biblical Studies. Works on the Apostolic Age: McGiffert, Schaff, Hausrath, Weizsacker. Commentaries: Mayor, Hort, Beyschlag, Dale, Huther, Plummer, Plumptre, Stier.``73';
isbe[4830]='James, Protevangelium of``<a href="./study/isbe/search.html?string=APOCRYPHAL+GOSPELS">APOCRYPHAL GOSPELS</a>`1';
isbe[4831]='Jamin`ja\'-min (yamin, "right hand"):<P>(1) In <a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>; <a onClick="return mV(\'Num\',26,12);">Nu 26:12</a>; <a onClick="return mV(\'1Ch\',4,24);">1Ch 4:24</a>, a "son" (clan) of Simeon.<P>(2) In <a onClick="return mV(\'1Ch\',2,27);">1Ch 2:27</a>, a Judahite, "son" of Ram and grandson of Jerahmeel.<P>(3) In <a onClick="return mV(\'Neh\',8,7);">Ne 8:7</a>, a Levite (?), one of those who "caused the people to understand" the Torah when Ezra enforced it = "Iadinus" in 1Esdras 9:48.``1';
isbe[4832]='Jaminites`ja\'-min-its (ha-yamini, coll. with article): In <a onClick="return mV(\'Num\',26,12);">Nu 26:12</a>, descendants of Jamin (1) above).``1';
isbe[4833]='Jamlech`jam\'-lek (yamlekh, "may he (God) cause to reign"): A "prince" or chief of the tribe of Simeon (<a onClick="return mV(\'1Ch\',4,34);">1Ch 4:34</a>). If <a onClick="return mV(\'1Ch\',4,41);">4:41</a> refers to the preceding list, he lived in the time of Hezekiah.``1';
isbe[4834]='Jamnia`jam\'-ni-a.`<a href="./study/isbe/search.html?string=JABNEEL">JABNEEL</a>`1';
isbe[4835]='Jamnites`jam\'-nits (Iamnitai): The inhabitants (2Macc 12:9) of Jamnia, the ancient Jabneel, a town on the northern border of Judah near the sea. Its port and navy were burned by Judas Maccabeus (loc. cit.).``1';
isbe[4836]='Janai`ja\'-na-i, ja\'-ni (ya\'nay, "he answers"; as to whether final "y" is the third radical (letter), or may be taken as equivalent to the Divine name Yah, see HPN, 149-51): A chief of a family descended from Gad (<a onClick="return mV(\'1Ch\',5,12);">1Ch 5:12</a>, the King James Version "Jaanai").``1';
isbe[4837]='Jangling`jan\'-gling (mataiologia, "vain discourse" "babbling"): This word is not found in the American Standard Revised Version; once only in the King James Version (<a onClick="return mV(\'1Ti\',1,6);">1Ti 1:6</a>). The American Standard Revised Version has "vain talking," instead of "vain jangling," and evidently means proud, self-conceited talking against what God has revealed and against God Himself.``1';
isbe[4838]='Janim`ja\'-nim (yanim; the King James Version Janum): A place in the Hebron uplands named with Eshan and Beth-tappuah (<a onClick="return mV(\'Jos\',15,53);">Jos 15:53</a>); unidentified.``1';
isbe[4839]='Jannai`jan\'-a-i (Iannai, Tischendorf, Tregelles, Westcott and Hort, The New Testament in Greek; Ianna, Textus Receptus of the New Testament; the King James Version Janna); An ancestor of Jesus in Luke\'s genealogy, the 5th before Joseph, the husband of Mary (<a onClick="return mV(\'Luk\',3,24);">Lu 3:24</a>).``1';
isbe[4840]='Jannes And Jambres`jan\'-ez, jam\'-brez (Iannes kai Iambres, <a onClick="return mV(\'2Ti\',3,8);">2Ti 3:8</a>):<P>1. Egyptian Magicians:<P>These are the names of two magicians in ancient Egypt, who withstood Moses before Pharaoh. This is the only place where the names occur in the New Testament, and they are not mentioned in the Old Testament at all. In <a onClick="return mV(\'Exd\',7,11,22);">Ex 7:11, 22</a> Egyptian magicians are spoken of, who were called upon by Pharaoh to oppose Moses and Aaron: "Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments." Jannes and Jambres were evidently two of the persons referred to in this passage. It should be observed that the word translated here "magicians" occurs also in <a onClick="return mV(\'Gen\',41,8);">Ge 41:8</a> in connection with Pharaoh\'s dreams: Pharaoh "sent and called for all the magicians of Egypt, and all the wise men thereof." the Revised Version margin reads for "magicians" "or sacred scribes." The Hebrew word is chartummim, and means sacred scribes who were skilled in the sacred writing, that is in the hieroglyphics; they were a variety of Egyptian priests. Jannes and Jambres were doubtless members of one or other of the various classes spoken of in the passages in Exodus and Genesis, the wise men, the sorcerers, and the magicians or sacred scribes.<P>2. Mentioned by Pliny and Others:<P>Jannes and Jambres, one or both, are also mentioned by Pliny (23-79 AD), by Apuleius (circa 130 AD), both of whom speak of Moses and Jannes as famous magicians of antiquity. The Pythagorean philosopher Numenius (2nd century AD) speaks of Jannes and Jambres as Egyptian hierogrammateis, or sacred scribes.<P>3. Traditions:<P>There are many curious Jewish traditions regarding Jannes and Jambres. These traditions, which are found in the Targum and elsewhere, are full of contradictions and impossibilities and anachronisms. They are to the effect that Jannes and Jambres were sons of Balaam, the soothsayer of Pethor. Notwithstanding this impossibility in the matter of date, they were said to have withstood Moses 40 years previously at the court of Pharaoh, to whom it was also said, they so interpreted a dream of that king, as to foretell the birth of Moses and cause the oppression of the Israelites. They are also said to have become proselytes, and it is added that they left Egypt at the Exodus, among the mixed multitude. They are reported to have instigated Aaron to make the golden calf. The traditions of their death are also given in a varying fashion. They were said to have been drowned in the Red Sea, or to have been put to death after the making of the golden calf, or during the slaughter connected with the name of Phinehas.<P>4. Origen\'s Statement:<P>According to Origen (Comm. on <a onClick="return mV(\'Mat\',27,8);">Mt 27:8</a>) there was an apocryphal book<6F>not yet rediscovered<65>called "The Book of Jannes and Jambres." Origen\'s statement is that in <a onClick="return mV(\'2Ti\',3,8);">2Ti 3:8</a> Paul is quoting from that book.<P>5. Derivation:<P>In the Targumic literature "Mambres" occurs as a variant reading instead of "Jambres." It is thought that Jambres is derived from an Aramaic root, meaning "to oppose," the participle of which would be Mambres. The meaning of either form is "he who opposes." Jannes is perhaps a corruption of Ioannes or Iohannes (John).``155';
isbe[4841]='Jannes And Jambres, Book of`An apocryphal work condemned by Pope Gelasius.`<a href="./study/isbe/search.html?string=JANNES+AND+JAMBRES">JANNES AND JAMBRES</a>`1';
isbe[4842]='Janoah`ja-no\'-a (yanoach, "resting-place"):<P>(1) A place named on the eastern boundary of Ephraim (<a onClick="return mV(\'Jos\',16,6);">Jos 16:6</a>f; the King James Version "Janohah"). Eusebius, Onomasticon (s.v. "Jano") places it in Akrabattine, 12 Roman miles east of Neapolis (Nablus). This points definitely to Khirbet Yanun. On a hill near by, the Moslems show the Maqam of Neby Nun, the father of Joshua.<P>(2) A town in the uplands of Naphtali, mentioned as having been captured and depopulated by Tiglathpileser. It is named with Abel-beth-maacah and Kedesh (<a onClick="return mV(\'2Ki\',15,29);">2Ki 15:29</a>). It may be identical with Yanuch, a village about 6 miles east of Tyre.``54';
isbe[4843]='Janum`ja\'-num (Qere, yanum, Kethibh yanim).`<a href="./study/isbe/search.html?string=JANIM">JANIM</a>`1';
isbe[4844]='Japheth (1)`ja\'-feth (yepheth; yapheth; Iapheth):<P>1. Etymologies of Japheth:<P>This name, in <a onClick="return mV(\'Gen\',9,27);">Ge 9:27</a>, seems to be explained by the phrase "may God make wide (yapht, the American Standard Revised Version "enlarge") for Japheth," where yapht and Japheth are represented by the same consonants, but with different vowel-points. The root of yapht is pathach, "to make wide." This etymology, however, is not universally accepted, as the word-play is so obvious, and the association of Japheth with Shem ("dark") and Ham ("black") suggests a name on similar lines<65>either gentilic, or descriptive of race. Japheth has therefore been explained as meaning "fair," from yaphah, the non-Sem and non-Hamitic races known to the Jews being all more or less whiteskinned. The Targum of Onkelos agrees with the English Versions of the Bible, but that of Jonathan has "God shall beautify Japheth," as though from yaphah.<P>2. His Descendants:<P>The immediate descendants of Japheth were seven in number, and are represented by the nations designated Gomer, Magog, Madai, Javan, Tubal, Mesech, and Tiras; or, roughly, the Armenians, Lydians, Medes, Greeks, Tibarenians, and Moschians, the last, Tiras, remaining still obscure. The sons of Gomer (Ashkenaz, Riphath and Togarmah) were all settled in the West Asian tract; while the sons of Javan (Elisah, Tarshish, Kittim and Dodanim or Rodanim) occupied the Mediterranean coast and the adjacent islands.<P>3. His Place among the Sons of Noah:<P>In <a onClick="return mV(\'Gen\',9,27);">Ge 9:27</a>, as in other passages, Japheth occupies the 3rd place in the enumeration of the sons of Noah, but he is really regarded as the 2nd son, Ham being the youngest. In the genealogical table, however (<a onClick="return mV(\'Gen\',10,1);">Ge 10:1</a>), the descendants of Japheth are given first, and those of Shem last, in order to set forth Semitic affinities at greater length. Though this would seem to indicate that the fair races were the least known to the Jews, it implies that the latter were well disposed toward them, for Japheth was (ultimately) to dwell in the tents of Shem, and therefore to take part in Shem\'s spiritual privileges.<P>4. Japheth and Iapetos:<P>It seems unlikely that the Greek giant-hero, Iapetos, father of Prometheus, who was regarded by the Greeks as the father of the human race, has any connection with the Hebrew Japheth. The original of the Hebrew record probably belongs to a date too early to admit borrowing from the Greek, and if the name had been borrowed by the Greeks from the Hebrews, a nearer form might be expected.`<a href="./study/isbe/search.html?string=SHEM">SHEM</a>; <a href="./study/isbe/search.html?string=HAM">HAM</a>; <a href="./study/isbe/search.html?string=TABLE+OF+NATIONS">TABLE OF NATIONS</a>`136';
isbe[4845]='Japheth (2)`ja\'-feth (Iapheth): A region mentioned only in Judith 2:25, where no particulars are given which may lead to its identification. Holofernes "came unto the borders of Japheth, which were toward the south, over against Arabia."``1';
isbe[4846]='Japhia (1)`ja-fi\'-a, jaf\'-i-a (yaphia\', perhaps "tall"; compare Arabic; Iephtha):<P>(1) King of Lachish, one of the 5 "kings of the Amorites" who allied themselves together in an expedition against Gibeon on account of its treaty with the Israelites (<a onClick="return mV(\'Jos\',10,\'3-5\');">Jos 10:3-5</a>). After their discomfiture by Joshua in the battle of Beth-horon (<a onClick="return mV(\'Jos\',10,10);">10:10</A>), "one of the most important in the history of the world" (Stanley), they fled and hid themselves in the cave at Makkedah (<a onClick="return mV(\'Jos\',10,16);">10:16</A>). As Joshua passed, he was informed of this, but, unwilling to delay his pursuit of the fugitives, he ordered great stones to be rolled unto the mouth of the cave, leaving a guard in charge (<a onClick="return mV(\'Jos\',10,17);">10:17</A>f). On the completion of his victory, Joshua returned to Makkedah and commanded the Israelites to bring forth the imprisoned kings, and summoned the chiefs of his army to plant their feet upon their necks. Then he put them to death; and after he had hung their bodies on 5 trees, he ordered the Israelites in the evening to take them down and cast them into the cave (<a onClick="return mV(\'Jos\',10,\'22-27\');">10:22-27</A>).<P>(2) (Septuagint Iephies, Iaphie): One of the sons of David who were born to him at Jerusalem (<a onClick="return mV(\'2Sa\',5,15);">2Sa 5:15</a>; <a onClick="return mV(\'1Ch\',3,7);">1Ch 3:7</a>; <a onClick="return mV(\'1Ch\',14,6);">14:6</a>).``32';
isbe[4847]='Japhia (2)`ja-fi\'-a, jaf\'-i-a (yaphia\'): A town on the southern boundary of Zebulun named with Chisloth-tabor and Daberath (<a onClick="return mV(\'Jos\',19,12);">Jos 19:12</a>). It is represented by the modern Yafa, about 1 1/2 miles southwest of Nazareth, near the foot of the hills. It was one of the places fortified by Josephus (Vita, 45; BJ, II, xx, 6).``1';
isbe[4848]='Japhlet`jaf\'-let (yaphlet, "he escapes"(?)): In <a onClick="return mV(\'1Ch\',7,32,33);">1Ch 7:32-33</a>, a "son" of Heber, an Asherite.``1';
isbe[4849]='Japhleti`jaf\'-le-ti, jaf-le\'-ti: the King James Version in <a onClick="return mV(\'Jos\',16,3);">Jos 16:3</a>, where Hebrew is ha-yaphleti, "the Japhletites," the Revised Version (British and American), a clan said to border on the territory of Joseph, but not mentioned elsewhere.``1';
isbe[4850]='Japho`ja\'-fo: the King James Version and the American Revised Version margin in <a onClick="return mV(\'Jos\',19,46);">Jos 19:46</a> for <a href="study/isbe/search.html?string=JOPPA">JOPPA</a> (which see).``1';
isbe[4851]='Jar`jar.`<a href="./study/isbe/search.html?string=BARREL">BARREL</a>`1';
isbe[4852]='Jarah`ja\'-ra (ya\'rah, "honey-comb" (?)): A descendant of King Saul (<a onClick="return mV(\'1Ch\',9,42);">1Ch 9:42</a>); but the Septuagint\'s Codices Vaticanus and Alexandrinus, have Iada = ya\'dah, a name found in Septuagint of <a onClick="return mV(\'1Ch\',8,36);">1Ch 8:36</a>, where Massoretic Text has yeho\'addah, Jehoaddah. Some Hebrew manuscripts have ya\'dah in <a onClick="return mV(\'1Ch\',9,42);">9:42</a>, and it should probably be accepted as the correct reading there, for ya\'dah = Jehoaddah yeho\'addah, linguistically; compare Jonathan and Jehonathan, etc.``1';
isbe[4853]='Jareb`ja\'-reb, jar\'-eb (yarebh, "let him contend"; Septuagint Iareim):<P>1. Obscurity of the Name:<P>Is mentioned twice in Ho (<a onClick="return mV(\'Hsa\',5,13);">5:13</a>; <a onClick="return mV(\'Hsa\',10,6);">10:6</a>) as an Assyrian king who received tribute from Israel. We do not, however, know of an Assyrian king of that name, or of such a place as is indicated by "the king of Jareb" (<a onClick="return mV(\'Hsa\',5,13);">5:13</a> King James Version, margin). Sayce (HCM, 417) thinks Jareb may possibly be the earlier name of Sargon who took Samaria in 722 BC, as the passages in which it appears seem to relate to the last struggles of the Northern Kingdom. This conjecture he bases on the probability that the successor of Shalmaneser IV, following the example of other usurpers of the Assyrian throne before him, assumed the name of Sargon. Those who hold that Hosea\'s prophecies are probably not later than 734 BC reject this view.<P>2. Meaning of the Word:<P>If we take the Hebrew text in <a onClick="return mV(\'Hsa\',5,13);">Ho 5:13</a> as it stands (melekh yarebh), Jareb cannot be regarded as the name of a person, owing to the absence of the article before melekh, "king," which is always inserted in such a case. It is probably an epithet or nickname applied to the Assyrian king, as is suggested by the Revised Version margin ("a king that should contend") and the King James Version margin ("the king that should plead"), being derived from the ribh, "to strive." The rendering would then be "King Combat," "King Contentious," indicating Assyria\'s general hostility to Israel and the futility of applying for help to that quarter against the will of Yahweh. Some suggest that for melekh yarebh we should read malki rabh (i being the old nominative termination), or melekh rabh, "Great King," a title frequently applied to Assyrian monarchs. Others, following the Septuagint, would read melekh ram, "High King."<P>3. Historical Reference:<P>The historical reference, if it be to any recorded incident, may be to the attempt of Menahem, king of Israel in 738 BC, to gain over the Assyrians by a large subsidy to Pul, who assumed the name of Tiglath-pileser (<a onClick="return mV(\'2Ki\',15,19);">2Ki 15:19</a>). In this case, as both Epraim and Judah are mentioned in the protasis, we should have to suppose that Ephraim made application on behalf of both kingdoms. If "Judah" be inserted before "sent" to complete the parallel, then the clause would be interpreted of Ahaz, king of Judah, who offered a heavy bribe to Tiglath-pileser to help him to withstand the combined attack of Rezin of Syria and Pekah of Israel (<a onClick="return mV(\'2Ki\',16,7);">2Ki 16:7</a>f). But perhaps there may be no particular allusions in the two clauses of the apodosis, but only a reference to a general tendency on the part of both kingdoms to seek Assyrian aid.<P>4. Other Views:<P>Cheyne would make a violent change in the verse. He would substitute "Israel" for "Judah" as warranted by <a onClick="return mV(\'Hsa\',12,2);">Ho 12:2</a>, insert "Israel" before "sent," change \'Ashshur,"assyria," into mitstsur, the North Arabian land of Mucri, "references to which underlie many passages in the Old Testament," and for melekh yarebh, he would read melekh \'arabhi, "king of Arabia." For other views see ICC.``32';
isbe[4854]='Jared`ja\'-red (yeredh, "descent"; pausal form, yaredh, in <a onClick="return mV(\'Gen\',5,15);">Ge 5:15</a>; <a onClick="return mV(\'1Ch\',1,2);">1Ch 1:2</a>, hence, English Versions of the Bible "Jared" for "Jered"; Iared): In <a onClick="return mV(\'Gen\',5,\'15-20\');">Ge 5:15-20</a>; <a onClick="return mV(\'1Ch\',1,2);">1Ch 1:2</a>; <a onClick="return mV(\'Luk\',3,37);">Lu 3:37</a>, son of Mahalaleel and father of Enoch. The King James Version has "Jered" in <a onClick="return mV(\'1Ch\',1,2);">1Ch 1:2</a>.<P>The name is supposed by Budde to denote a degeneration of the human race, the first five generations being righteous, their successors not, except Enoch and Noah. The name has been identified with that of Irad (iradh), <a onClick="return mV(\'Gen\',4,18);">Ge 4:18</a>. See Skinner, Gen, 117, 129, 131.``1';
isbe[4855]='Jaresiah`jar-e-si\'-a: the King James Version for <a href="study/isbe/search.html?string=JAARESHIAH">JAARESHIAH</a> (which see).``1';
isbe[4856]='Jarha`jar\'-ha (yarcha\', meaning unknown): An Egyptian slave of Shesham, about Eli\'s time (compare HPN, 235), who married his master\'s daughter, and became the founder of a house of the Jerahmeelites (<a onClick="return mV(\'1Ch\',2,34);">1Ch 2:34</a>).``1';
isbe[4857]='Jarib`ja\'-rib, jar\'-ib (yaribh, "he contends," or "takes (our) part," or "conducts (our) case"):<P>(1) In <a onClick="return mV(\'1Ch\',4,24);">1Ch 4:24</a>, a "son" (clan) of Simeon = "Jachin" of <a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>; <a onClick="return mV(\'Num\',26,12);">Nu 26:12</a>.<P>(2) In <a onClick="return mV(\'Ezr\',8,16);">Ezr 8:16</a>, one of the "chief men" for whom Ezra sent, and dispatched by him to Casiphia to fetch ministers for God\'s house = "Joribus" (1Esdras 8:44).<P>(3) In <a onClick="return mV(\'Ezr\',10,18);">Ezr 10:18</a>, a priest who had married a foreign wife = "Joribus" (1Esdras 9:19).``1';
isbe[4858]='Jarimoth`jar\'-i-moth (Iarimoth): 1Esdras 9:28; called "Jeremoth" in <a onClick="return mV(\'Ezr\',10,27);">Ezr 10:27</a>.``1';
isbe[4859]='Jarmuth`jar\'-muth (yarmuth:<P>(1) A city of the Canaanites in the Shephelah (<a onClick="return mV(\'Jos\',15,35);">Jos 15:35</a>) of Judah whose "king," Piram, joined the league of the "five kings" against Joshua (<a onClick="return mV(\'Jos\',10,\'3-5\');">Jos 10:3-5</a>), was defeated at Gibeon and slain at Makkedah (<a onClick="return mV(\'Jos\',10,23);">10:23</a>). One of the 31 "kings" defeated in Joshua\' s campaign (<a onClick="return mV(\'Jos\',12,11);">Jos 12:11</a>). In <a onClick="return mV(\'Jos\',15,35);">Jos 15:35</a> it is mentioned in conjunction with Adullam, Socoh and Azekah, and in <a onClick="return mV(\'Neh\',11,29);">Ne 11:29</a> with Zorah, Zanoah and Adullam. Cheyne (Encyclopedia Biblica) suggests that the "Maroth" of <a onClick="return mV(\'Mic\',1,12);">Mic 1:12</a> may be a copyist\'s error for Jarmuth. In Eusebius, Onomasticon (OS2 132 31; 266 38) mention is made of a Iermochos, or Jermucha, 10 Roman miles northeast of Eleutheropolis (Beit Jibrin), The site of this once important place is Khirbet el Yarmuk, a ruin, with many old walls and cisterns, on the top of a hill 1,465 ft. above sea level. It is nearly 2 miles northwest of Belt Nattif, from which it is visible, and 8 1/2 miles, as measured on map, N.N.E. of Belt Jibrin. Compare PEF, III, 128, Sh XVIII.<P>(2) A city of Issachar belonging to the "children of Gershon, of the families of the Levites" (<a onClick="return mV(\'Jos\',21,29);">Jos 21:29</a>); in the duplicate list in <a onClick="return mV(\'1Ch\',6,73);">1Ch 6:73</a> we have Ramoth, while in the Septuagint version of <a onClick="return mV(\'Jos\',21,29);">Jos 21:29</a> we have, in different VSS, Rhemmath or Iermoth. In <a onClick="return mV(\'Jos\',19,21);">Jos 19:21</a> "Remeth" occurs (in Hebrew) in the lists of cities of Issachar; in the Septuagint Rhemmas or Rhamath. The name was probably "Remeth" or "Ramoth," but the place has never been identified with any certainty.`<a href="./study/isbe/search.html?string=RAMOTH+(1)">RAMOTH</a>`117';
isbe[4860]='Jaroah`ja-ro\'-a (yaroach, meaning unknown): A Gadite chief (<a onClick="return mV(\'1Ch\',5,14);">1Ch 5:14</a>). But the text is doubtful; see Curtis, Chronicles, 124.``1';
isbe[4861]='Jasaelus; Jasael`jas-a-e\'-lus, ja\'-sa-el (Iasaelos; Codex Vaticanus, Asaelos; the King James Version (1Esdras 9:30)): Called "Sheal" in <a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>.``1';
isbe[4862]='Jashar, Book of`ja\'-shar, jash\'-ar (cepher ha-yashar; the King James Version Book of Jasher, margin "the book of the upright"): The title of an ancient Hebrew national song-book (literally, "book of the righteous one") from which two quotations are made in the Old Testament:<P>(1) <a onClick="return mV(\'Jos\',10,\'12-14\');">Jos 10:12-14</a>, the command of Joshua to the sun and moon, "Sun, stand thou still upon Gibeon....Is not this written in the book of Jashar?" (see <a href="study/isbe/search.html?string=BETH-HORON">BETH-HORON</a>; Septuagint in this place omits the reference to Jashar); and<P>(2) <a onClick="return mV(\'2Sa\',1,8);">2Sa 1:8</a>ff, "the song of the bow," or lament of David over Saul and Jonathan.<P>(3) Some conjecture a third extract in <a onClick="return mV(\'1Ki\',8,12);">1Ki 8:12</a>, "Then spake Solomon, Yahweh hath said that he would dwell in the thick darkness." The words of Yahweh are quoted by Septuagint in 8:53 as "written in the book of the song" (en biblio tes odes), and it is pointed out that the words "the song" (in Hebrew ha-shir) might easily be a corruption of ha-yashar. A similar confusion ("song" for "righteous") may explain the fact that the Peshitta Syriac of Joshua has for a title "the book of praises or hymns." The book evidently was a well-known one, and may have been a gradual collection of religious and national songs. It is conjectured that it may have included the Song of Deborah (<a onClick="return mV(\'Jdg\',5,\'1-\');">Jud 5</a>), and older pieces now found in the Pentateuch (e.g. <a onClick="return mV(\'Gen\',4,23,24);">Ge 4:23-24</a>; <a onClick="return mV(\'Gen\',9,\'25-27\');">9:25-27</a>; <a onClick="return mV(\'Gen\',27,\'27-29\');">27:27-29</a>); this, however, is uncertain. On the curious theories and speculations of the rabbis and others about the book (that it was the Book of the Law, of Genesis, etc.), with the fantastic reconstructive theory of Dr. Donaldson in his Jasbar, see the full article in HDB.``132';
isbe[4863]='Jashen`ja\'-shen, jash\'-en (yashen, "asleep"(?)): Seemingly the father of some of David s thirty valiant men (<a onClick="return mV(\'2Sa\',23,32);">2Sa 23:32</a>f). The Massoretic Text reads "Eliahba the Shaalbonite, the sons of Jashen, Jonathan, Shammah the Hararite, ...." <a onClick="return mV(\'1Ch\',11,33);">1Ch 11:33</a>f has Eliahba the Shaalbonite, the sons of Hashem the Gizonite, Jonathan the son of Shagee the Hararite ...." It is clear that "sons of" are a dittography of the last three consonants of the previous word. Septuagint, Lucian in 2 Samuel and 1 Chronicles has ho Gouni, "the Gunite," for "the Gizonite," perhaps correctly (compare <a onClick="return mV(\'Gen\',46,24);">Ge 46:24</a>; <a onClick="return mV(\'Num\',26,48);">Nu 26:48</a> for "Guni," "Gunite"). So <a onClick="return mV(\'2Sa\',23,32);">2Sa 23:32</a> may be corrected thus: "Eliahba the Shaalbonite, Jashen the Gunite, Jonathan the son of Shammah the Hararite." Jashen then becomes one of the thirty = "Hashem" of <a onClick="return mV(\'1Ch\',11,34);">1Ch 11:34</a>.``149';
isbe[4864]='Jasher, Book of`ja\'-sher, jash\'-er: the King James Version for <a href="./study/isbe/search.html?string=JASHAR,+BOOK+OF">Jashar</A> <!--(which see)-->`<a href="./study/isbe/search.html?string=BETH+HORON+THE+BATTLE+OF">BETH-HORON, THE BATTLE OF</a>`1';
isbe[4865]='Jashobeam`ja-sho\'-be-am (yashobh\'am, probably "people will return"; see discussion of names compounded with \'am, in HPN, 41-59): Jashobeam is mentioned in three passages (<a onClick="return mV(\'1Ch\',11,11);">1Ch 11:11</a>; <a onClick="return mV(\'1Ch\',12,6);">12:6 (Hebrew 7)</a>; <a onClick="return mV(\'1Ch\',27,2);">27:2</A>f), but opinions vary as to the number of persons erred to. In <a onClick="return mV(\'1Ch\',11,11);">1Ch 11:11</a> he is called "the son of a Hachmonite" (reference unknown) and "the chief of the three" ("three," the best reading; the Revised Version (British and American) "thirty"; the King James Version, the Revised Version margin "captains"), mighty men of David. He is said to have slain 300 (800 in <a onClick="return mV(\'2Sa\',23,8);">2Sa 23:8</a>) at one time, i.e. one after another.<P>The gibborim, or heroes, numbered 600 and were divided into bands of 200 each and subdivided into smaller bands of 20 each, with a captain for each company large and small. Jashobeam had command of the first of the three bands of 200 (see Ewald, HI, III, 140f; Stanley, HJC, II, 78). From the indefiniteness of the description, "three of the thirty chief," he can hardly be regarded as one of the three mighty men who broke through the ranks of the Philistines, and brought water from the well of Bethlehem to David on the hill-fortress of Adullam (<a onClick="return mV(\'1Ch\',11,\'15-17\');">1Ch 11:15-17</a>), and the fact that "the thirty" have not yet been mentioned would seem to indicate that this story is not in its proper place. But "Jashobe am" here (<a onClick="return mV(\'1Ch\',11,11);">1Ch 11:11</a>) is probably an error for "Ishbaal," the reading of many of the manuscripts of the Septuagint (HPN, 46, note).<P>In the parallel passage (<a onClick="return mV(\'2Sa\',23,8);">2Sa 23:8</a>) he is called "Joshebbasshebeth, a Tahchemonite." This verse, however, is probably corrupt (Revised Version margin), and the text should be corrected in accordance with Chronicles to "Ishbaal, the Hachmonite." In <a onClick="return mV(\'1Ch\',27,2);">1Ch 27:2</a>f Jashobeam is said to have been "the son of Zabdiel," of the family of Perez, and the commander-in-chief of the division of David\'s army which did duty the first month. The army consisted of 12 divisions of 24,000 each, each division serving a month in turn. In <a onClick="return mV(\'1Ch\',12,6);">1Ch 12:6 (Hebrew 7)</a> Jashobeam is mentioned among those who joined David at Ziklag in the time of Saul, and is described as a Korahite, probably one belonging to a family of Judah (compare <a onClick="return mV(\'1Ch\',2,43);">2:43</a>).``32';
isbe[4866]='Jashub`ja\'-shub, jash\'-ub (yashubh; yashibh, in Chronicles, but Qere, yashubh, "he returns"):<P>(1) In <a onClick="return mV(\'Num\',26,24);">Nu 26:24</a>; <a onClick="return mV(\'1Ch\',7,1);">1Ch 7:1</a>, a "son" (clan) of Issachar. <a onClick="return mV(\'Gen\',46,13);">Ge 46:13</a> has incorrectly Iob, but Septuagint Jashub.<P>(2) In <a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>, one of those who had married foreign wives = "Jasubus" in 1Esdras 9:30.<P>(3) In <a onClick="return mV(\'Isa\',7,3);">Isa 7:3</a>, part of the name <a href="study/isbe/search.html?string=SHEAR-JASHUB">SHEAR-JASHUB</a> (which see).``1';
isbe[4867]='Jashubi-Lehem`ja-shoo-bi-le\'-hem (yashubhi-lechem): A name in <a onClick="return mV(\'1Ch\',4,22);">1Ch 4:22</a> where commentators insert beth, between the two words and translate "(and) returned to Bethlehem."``1';
isbe[4868]='Jashubites, the`ja\'-shub-its, jash\'-ub-its (ha-yashubhi, coll. with article): In <a onClick="return mV(\'Num\',16,24);">Nu 16:24</a>, descendants of <a href="study/isbe/search.html?string=JASHUB">JASHUB</a> (q.v. (1)).``1';
isbe[4869]='Jasiel`ja\'-si-el, jas\'-i-el (ya\'asi\'el, "God is maker," <a onClick="return mV(\'1Ch\',11,47);">1Ch 11:47</a> the King James Version).`<a href="./study/isbe/search.html?string=JAASIEL">JAASIEL</a>`1';
isbe[4870]='Jason (1)`ja\'-sun (Iason): A common name among the Hellenizing Jews who used it for Jesus or Joshua, probably connecting it with the Greek verb iashthai ("to heal").<P>(1) Son of Eleazar, sent (161 BC) by Judas Maccabeus with other deputies to Rome "to make a league of amity and confederacy" (1Macc 8:17; Josephus, Ant, XII, x, 6), and perhaps to be identified with (2).<P>(2) The father of Antipater who went as ambassador of Jonathan to Rome in 144 BC (1Macc 12:16; 14:22; Ant, XIII, v, 8).<P>(3) Jason of Cyrene, a Jewish historian, who is known only from what is told of him in 2Macc 2:19-23. 2Macc is in fact simply an abridgment in one book of the 5 books written by Jason on the Jewish wars of liberation. He must have written after 162 BC, as his books include the wars under Antiochus Eupator.<P>(4) Jason the high priest, second son of Simon II and brother of Onias III. The change of name from Jesus (Josephus, Ant, XII, v) was part of the Hellenizing policy favored by Antiochus Epiphanes from whom he purchased the high-priesthood by a large bribe, thus excluding his elder brother from the office (2Macc 4:7-26). He did everything in his power to introduce Greek customs and Greek life among the Jews. He established a gymnasium in Jerusalem, so that even the priests neglected the altars and the sacrifices, and hastened to be partakers of the "unlawful allowance" in the palaestra. The writer of 2Macc calls him "that ungodly wretch" and "vile" Jason. He even sent deputies from Jerusalem to Tyre to take part in the worship of Hercules; but what he sent for sacrifices, the deputies expended on the "equipment of galleys." After 3 years of this Hellenizing work he was supplanted in 172 BC in the favor of Antiochus by Menelaus who gave a large bribe for the high priest\'s office. Jason took refuge with the Ammonites; on hearing that Antiochus was dead he tried with some success to drive out Menelaus, but ultimately failed (2Macc 5:5ff). He took refuge with the Ammonites again, and then with Aretas, the Arabian, and finally with the Lacedaemonians, where he hoped for protection "as being connected by race," and there "perished-miserably in a strange land."<P>(5) A name mentioned in <a onClick="return mV(\'Act\',17,\'5-9\');">Ac 17:5-9</a> and in <a onClick="return mV(\'Rom\',16,21);">Ro 16:21</a>.`<a href="./study/isbe/search.html?string=JASON+2">JASON 2</a>`79';
isbe[4871]='Jason (2)`ja\'-sun (Iason): A Greek name assumed by Jews who bore the Hebrew name Joshua. This name is mentioned twice in the New Testament. (See also preceding article <a href="./study/isbe/search.html?string=JASON+(1)">Jason (1)</a>.)<P>(1) Jason was the host of Paul during his stay in Thessalonica, and, during the uproar organized by the Jews, who were moved to jealousy by the success of Paul and Silas, he and several other "brethren" were severely handled by the mob. When the mob failed to find Paul and Silas, they dragged Jason and "certain brethren" before the politarchs, accusing Jason of treason in receiving into his house those who said "There is another king, one Jesus." The magistrates, being troubled, took security from them, and let them go.<P>There are various explanations of the purpose of this security. "By this expression it is most probably meant that a sum of money was deposited with the magistrates, and that the Christian community of the place made themselves responsible that no attempt should be made against the supremacy of Rome, and that peace should be maintained in Thessalonica itself" (Conybeare and Howson, Paul). Ramsay (St. Paul the Traveler) thinks that the security was given to prevent Paul from returning to Thessalonica and that Paul refers to this in <a onClick="return mV(\'1Th\',2,18);">1Th 2:18</a>.<P>The immediate departure of Paul and Silas seems to show the security was given that the strangers would leave the city and remain absent (<a onClick="return mV(\'Act\',17,\'5-9\');">Ac 17:5-9</a>).<P>(2) Jason is one of the companions of Paul who unite with him in sending greetings to the Roman Christians (<a onClick="return mV(\'Rom\',16,21);">Ro 16:21</a>). He is probably the same person as (1). Paul calls him a kinsman, which means a Jew (compare <a onClick="return mV(\'Rom\',9,3);">Ro 9:3</a>; <a onClick="return mV(\'Rom\',16,11,21);">16:11, 21</a>).``78';
isbe[4872]='Jasper; Jaspis`jas\'-per, jas\'-pis.`<a href="./study/isbe/search.html?string=STONES,+PRECIOUS">STONES, PRECIOUS</a>`1';
isbe[4873]='Jasubus`ja-su\'-bus (Iasoubos): An Israelite who in the time of Ezra had to put away his foreign wife (1Esdras 9:30); called "Jashub" in <a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>.``1';
isbe[4874]='Jatal`ja\'-tal (1Esdras 5:28).`<a href="./study/isbe/search.html?string=ATAR">ATAR</a>`1';
isbe[4875]='Jathan`ja\'-than (Iathan; Nathan): For "Jonathas" in the King James Version, which is the Latin form for the Hebrew "Jonathan." Jonathan was brother of Ananias and "son of that great Sammaias" (Tobit 5:13).``1';
isbe[4876]='Jathbath`jath\'-bath.`<a href="./study/isbe/search.html?string=JOTBATHAH">JOTBATHAH</a>`1';
isbe[4877]='Jathniel`jath\'-ni-el (yathni\'el, "God lives"): Fourth "son" of Meshelemiah, a Korahite (<a onClick="return mV(\'1Ch\',26,2);">1Ch 26:2</a>).``1';
isbe[4878]='Jattir`jat\'-er (yattir, and yattir): A town in the hill country of Judah, mentioned in conjunction with Shamir and Socoh (<a onClick="return mV(\'Jos\',15,48);">Jos 15:48</a>); one of the cities given to the "children of Aaron the priest" (<a onClick="return mV(\'Jos\',21,14);">Jos 21:14</a>; <a onClick="return mV(\'1Ch\',6,57);">1Ch 6:57</a>). David after his victory over the Amalekites sent a present of the spoil from Ziklag "to them that were in Jattir" (<a onClick="return mV(\'1Sa\',30,27);">1Sa 30:27</a>).<P>It is now Khirbet \'Attir, an important ruin, in the extreme south of the hill country, 5 miles southeast of edh Dhariyeh and 20 miles southeast of Belt Jibrin. This must Correspond to the "very large village Jethira" which is mentioned in Eusebius, Onomasticon (119 27; 133 3; 134 24, etc.) as 20 miles southeast of Eleutheropolis (i.e. Beit Jibrin). The site is full of caves. See PEF, III,408,Sh XXV.``117';
isbe[4879]='Javan`ja\'-van (yawan, meaning unknown):<P>(1) In <a onClick="return mV(\'Gen\',10,2,4);">Ge 10:2, 4</a> = <a onClick="return mV(\'1Ch\',1,5,7);">1Ch 1:5, 7</a> Septuagint Iouan); <a onClick="return mV(\'Isa\',66,19);">Isa 66:19</a>; <a onClick="return mV(\'Eze\',27,13);">Eze 27:13</a> Septuagint Hellas, Greece); <a onClick="return mV(\'Dan\',8,21);">Da 8:21</a> m; 10:20; 11:2; <a onClick="return mV(\'Zec\',9,13);">Zec 9:13</a>; <a onClick="return mV(\'Joe\',3,6);">Joe 3:6 (Hebrew 4:6</a>) Septuagint hoi Hellenes, i.e. "Greeks"), "son" of Japheth, and "father" of Elisha, Tars, Kittim, and Rodarim, i.e. Rhodes (incorrectly "Dodanim" in <a onClick="return mV(\'Gen\',10,4);">Ge 10:4</a>). Javan is the Greek Iaon or Ia(v)on, and in Genesis and 1 Chronicles = the Ionian Greeks of Asia Minor, probably here = Cyprus. The reference in <a onClick="return mV(\'Eze\',27,13);">Eze 27:13</a> (from which that in <a onClick="return mV(\'Isa\',66,19);">Isa 66:19</a> is copied) is the country personified. In Joel the plural yewanim, is found. In Daniel the name is extended to the Greeks generally. Corroboration of the name is found in Assyrian (Schrader, editor, Keilinschriftliche Bibliothek, II, 43). "The Persian Yauna occurs in the same double reference from the time of Darius; compare Aesch. Persian., 176, 562" (Skinner, Genesis, 198). In Egyptian the word is said to be yevan-(n)a; in the Tell el-Amarna Letters Yivana is mentioned as being in the land of Tyre. See HDB, II, 552b.<P>(2) Place (<a onClick="return mV(\'Eze\',27,19);">Eze 27:19</a>); the name is missing in Septuagint.``149';
isbe[4880]='Javelin`jav\'-lin, jav\'-e-lin.`<a href="./study/isbe/search.html?string=ARMOR;+ARMS">ARMOR; ARMS</a>`1';
isbe[4881]='Jaw; Jawbone; Jaw Teeth`jo, jo\'-bon (lechi, "cheek (bone)," "jaw (bone)"): In <a onClick="return mV(\'Job\',41,2);">Job 41:2</a>, the Revised Version (British and American) gives "pierce his jaw through with a hook" for the King James Version "bore his jaw through with a thorn" (see <a href="study/isbe/search.html?string=HOOK">HOOK</a>; <a href="study/isbe/search.html?string=LEVIATHAN">LEVIATHAN</a>). <a onClick="return mV(\'Psa\',22,15);">Ps 22:15</a>, "My tongue cleaveth to my jaws (malqoach)," is descriptive of the effect of a fever or physical torture, a dryness and a horrible clamminess. Malqochayim is an ancient dual form meaning the two jaws, and, metaphorically, malqoach indicates that which is caught between the jaws, booty, prey, including captives (<a onClick="return mV(\'Num\',31,11,26,32);">Nu 31:11, 26, 32</a>; <a onClick="return mV(\'Isa\',49,24);">Isa 49:24</a>f).<P>Figurative:<P>(1) Of the power of the wicked, with a reference to Divine restraint and discipline: "I brake the jaws (Hebrew "great teeth") of the unrighteous" (<a onClick="return mV(\'Job\',29,17);">Job 29:17</a>; <a onClick="return mV(\'Pro\',30,14);">Pr 30:14</a>); compare <a onClick="return mV(\'Psa\',58,6);">Ps 58:6</a>, "Break out the great teeth (malta\'oth, "jaw teeth") of the young lions, O Yahweh." Let the wicked be deprived of their ability for evil; let them at least be disabled from mischief. Septuagint reads "God shall break," etc. (Compare Edmund Prys\'s Metrical Paraphrase of the Psalms, in the place cited.) "A bridle...in the jaws of the peoples" (<a onClick="return mV(\'Isa\',30,28);">Isa 30:28</a>; compare <a onClick="return mV(\'2Ki\',19,28);">2Ki 19:28</a>) is descriptive of the ultimate check of the Assyrian power at Jerusalem, "as when a bridle or lasso is thrown upon the jaws of a wild animal when you wish to catch and tame him" (G.A. Smith Isaiah, I, 235). Compare <a onClick="return mV(\'Eze\',29,4);">Eze 29:4</a> (concerning Pharaoh); <a onClick="return mV(\'Eze\',38,4);">38:4</A> (concerning Gog), "I will put hooks in (into) thy jaws."<P>(2) Of human labor and trials, with a reference to the Divine gentleness: "I was to them as they that lift up the yoke on their jaws" (<a onClick="return mV(\'Hsa\',11,4);">Ho 11:4</a>), or \'take the yoke off their jaws,\' as the humane driver eased the yoke with his hands or \'lifted it forward from neck to the jaws\'; or it may perhaps refer to the removal of the yoke in the evening, when work is over.<P>Jawbone (<a onClick="return mV(\'Jdg\',15,15);">Jud 15:15</a>).`<a href="./study/isbe/search.html?string=RAMATH+LEHI">RAMATH-LEHI</a>`91';
isbe[4882]='Jazer`ja\'-zer (ya\'zer or ya\'zeyr; Septuagint Iazen in Codex Alexandrinus; Iazer): In some cases, e.g. <a onClick="return mV(\'Num\',21,32);">Nu 21:32</a>, the King James Version reads "Jaazer." This was a city of the Amorites east of the Jordan taken, along with its towns, by Moses, and occupied by the tribe of Gad (<a onClick="return mV(\'Num\',21,32);">Nu 21:32</a>; <a onClick="return mV(\'Num\',32,35);">32:35</a>). The country was very fertile, and its spacious pasture-lands attracted the flock-masters of Gad (<a onClick="return mV(\'Num\',32,1);">Nu 32:1</a>), the southern border of whose territory it marked (<a onClick="return mV(\'Jos\',13,25);">Jos 13:25</a>). It was assigned to the Merarite Levites (<a onClick="return mV(\'Jos\',21,39);">Jos 21:39</a>; <a onClick="return mV(\'1Ch\',6,81);">1Ch 6:81</a>). The place was reached by Joab when taking the census (<a onClick="return mV(\'2Sa\',24,5);">2Sa 24:5</a>). In the 40th year of King David mighty men of valor were found here to whom he entrusted the oversight in Reuben and Gad "for every matter pertaining to God, and run the affairs of the king" (<a onClick="return mV(\'1Ch\',26,32);">1Ch 26:32</a>f). The fruitfulness of the country is alluded to in <a onClick="return mV(\'Isa\',16,8);">Isa 16:8</a>f; <a onClick="return mV(\'Jer\',48,32);">Jer 48:32</a>. (Note: "Sea of" Jazer in this verse has arisen through accidental repetition of yam, "sea," from the preceding clause.) The city was taken from the Ammonites by Judas Maccabeus, and burned (1Macc 5:7,8; Ant, XII, viii, 1).<P>Onomasticon places Jazer 10 Roman miles west of Philadelphia (\'Amman), and about 15 miles from Heshbon, where a great stream rises, which flows into the Jordan. Many would identify it with Khirbet Car, on the south of Wady Cir, about 5 miles west of \'Amman. The perennial stream from Wady Cir reaches the Jordan by Wady el-Kefrein. Cheyne (EB, under the word) suggests Yajuz on Wady Zorby, tributary of the Jabbok, with extensive Roman remains. It lies a little way to the east of el Jubeihat ("Jogbehah," <a onClick="return mV(\'Num\',32,35);">Nu 32:35</a>). It is situated, however, to the north and not to the west of \'Amman, where Eusebius, Onomasticon, places it. Neither identification is certain.``54';
isbe[4883]='Jaziz`ja\'-ziz (yaziz, meaning uncertain): The Hagrite who was over David\'s flocks (<a onClick="return mV(\'1Ch\',27,30);">1Ch 27:30 (Hebrew 31)</a>).``1';
isbe[4884]='Jealousy`jel\'-us-i (qin\'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense<73>to represent right and wrong passion.<P>When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., <a onClick="return mV(\'Deu\',32,16,21);">De 32:16, 21</a>; <a onClick="return mV(\'1Ki\',14,22);">1Ki 14:22</a>; <a onClick="return mV(\'Psa\',78,58);">Ps 78:58</a>; <a onClick="return mV(\'Eze\',8,3);">Eze 8:3</a>; <a onClick="return mV(\'Eze\',16,38,42);">16:38, 42</a>; <a onClick="return mV(\'Eze\',23,25);">23:25</a>; <a onClick="return mV(\'Eze\',36,5);">36:5</a>; <a onClick="return mV(\'Eze\',38,19);">38:19</a>.<P>When jealousy is attributed to men, the sense is sometimes good, and sometimes bad. In the good sense, it refers to an ardent concern for God\'s honor. See, e.g., <a onClick="return mV(\'Num\',25,11);">Nu 25:11</a> (compare <a onClick="return mV(\'1Ki\',19,10);">1Ki 19:10</a>; <a onClick="return mV(\'2Ki\',10,16);">2Ki 10:16</a>); <a onClick="return mV(\'2Cr\',11,2);">2Co 11:2</a> (compare <a onClick="return mV(\'Rom\',10,2);">Ro 10:2</a>). In the bad sense it is found in <a onClick="return mV(\'Act\',7,9);">Ac 7:9</a>; <a onClick="return mV(\'Rom\',13,13);">Ro 13:13</a>; <a onClick="return mV(\'1Cr\',3,3);">1Co 3:3</a>; <a onClick="return mV(\'2Cr\',12,20);">2Co 12:20</a>; <a onClick="return mV(\'Jam\',3,14,16);">Jas 3:14, 16</a>.<P>The "law of jealousy" is given in <a onClick="return mV(\'Num\',5,\'11-31\');">Nu 5:11-31</a>. It provided that, when a man suspected his wife of conjugal infidelity, an offering should be brought to the priest, and the question of her guilt or innocence should be subjected to a test there carefully prescribed. The test was intended to be an appeal to God to decide the question at issue.`<a href="./study/isbe/search.html?string=ADULTERY">ADULTERY</a>; <a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`61';
isbe[4885]='Jealousy, Image of``<a href="./study/isbe/search.html?string=IMAGES">IMAGES</a>`1';
isbe[4886]='Jealousy, Water of``<a href="./study/isbe/search.html?string=ADULTERY">ADULTERY</a>`1';
isbe[4887]='Jearim, Mount`je\'-a-rim, je-a\'-rim (har-ye\'arim): A mountain by the side of which passed the border of Judah (<a onClick="return mV(\'Jos\',15,10);">Jos 15:10</a>). It is mentioned here only, and is identical with <a href="study/isbe/search.html?string=CHESALON">CHESALON</A> (which see).``1';
isbe[4888]='Jeatherai; Jeaterai`je-ath\'-e-ri, jeat\'-e-ri (Revised Version (British and American)), (the King James Version) (ye\'atheray, meaning unknown): A descendant of Gershom, "son" of Levi (<a onClick="return mV(\'1Ch\',6,21);">1Ch 6:21 (Hebrew 6)</a>), and probably an ancestor of Asaph (so commentators); in <a onClick="return mV(\'1Ch\',6,\'39-43\');">6:39-43</A> the corresponding name is "Ei." The difference in the Hebrew words is not great.``1';
isbe[4889]='Jeberechiah`je-ber-e-ki\'-a (yebherekhyahu, "Yah blesses"): The father of the Zechariah whom Isaiah (<a onClick="return mV(\'Isa\',8,2);">8:2</A>) took as a witness of his prophecy against Syria and Ephraim (circa 734 BC).``1';
isbe[4890]='Jebus`je\'-bus (yebhuc; Iebous): In <a onClick="return mV(\'Jdg\',19,10,11);">Jud 19:10-11</a>, "Jebus (the same is Jerusalem)"; <a onClick="return mV(\'1Ch\',11,4,5);">1Ch 11:4-5</a>, "Jerusalem (the same is Jebus)." It was once thought that this was the first name of Jerusalem, as indeed might be suggested by the Biblical references, but it is now known from the Tell el-Amarna Letters that Urusa-lem was a name used centuries before the time of David (see <a href="study/isbe/search.html?string=JERUSALEM,+1">JERUSALEM, I</a>). It would appear probable that the name "Jebus" was evolved by the Hebrews as an alternate name, and possibly they may have imagined an earlier name, for Jerusalem from <a href="study/isbe/search.html?string=JEBUSITE">JEBUSITE</a> (which see), the name of the local tribe who owned the district in the first centuries of Israel\'s occupation of Canaan.``117';
isbe[4891]='Jebus; Jebusi; Jebusite`je\'-bus, jeb\'-u-si, jeb\'-u-zit (yebhuc, ha-yebhuci): "Jebus" is an old name for Jerusalem (<a onClick="return mV(\'Jdg\',19,10,11);">Jud 19:10-11</a>; <a onClick="return mV(\'1Ch\',4,5);">1Ch 4:5</a> parallel <a onClick="return mV(\'2Sa\',5,\'6-9\');">2Sa 5:6-9</a>, "the same is Jerus"; see preceding article [<a href="./study/isbe/search.html?string=JEBUS">Jebus</a>]). "Jebusi" (literally, "Jebusite") is also used as a name for the city in the King James Version (<a onClick="return mV(\'Jos\',18,16,28);">Jos 18:16, 28</a>; compare <a onClick="return mV(\'Jos\',15,8);">Jos 15:8</a>); the Revised Version (British and American) correctly renders "Jebusite" (see <a href="study/isbe/search.html?string=JERUSALEM,+1">JERUSALEM</a>). "Jebusites," for the people (in the King James Version <a onClick="return mV(\'Gen\',15,21);">Ge 15:21</a>; <a onClick="return mV(\'Exd\',3,8,17);">Ex 3:8, 17</a>, etc.), does not occur in Hebrew in the plural; hence, in the Revised Version (British and American) is always rendered in the singular, "Jebusite." The "Jebusite" is said in <a onClick="return mV(\'Gen\',10,16);">Ge 10:16</a>; <a onClick="return mV(\'1Ch\',1,14);">1Ch 1:14</a> to be the 3rd son of Canaan, i.e. of the country of Canaan. Elsewhere he represents a tribe separate from the Canaanites. He stands between Heth and the Amorite (compare <a onClick="return mV(\'Num\',13,29);">Nu 13:29</a>; <a onClick="return mV(\'Jos\',11,3);">Jos 11:3</a>; <a onClick="return mV(\'Eze\',16,3,15);">Eze 16:3, 15</a>). In the lists of the peoples inhabiting Palestine the "Jebusite" is always placed last, a fact indicative, probably, of their smaller number.<P>To what race the Jebusites belonged is doubtful. Their name does not seem Semitic, and they do not make their appearance till after the patriarchal period.<P>The original name of Jerusalem was Babylonian, Uru-Salim, "the city of Salim," shortened into Salem in <a onClick="return mV(\'Gen\',14,18);">Ge 14:18</a> and in the inscriptions of the Egyptian kings Ramses II and Ramses III. In the Tell el-Amarna Letters (1400 BC) Jerusalem is still known as Uru-Salim, and its king bears a Hittite name, implying that it was at the time in the possession of the Hittites. His enemies, however, were closing around him, and one of the tablets shows that the city was eventually captured and its king slain. These enemies would seem to have been the Jebusites, since it is after this period that the name "Jebus" makes its appearance for the first time in the Old Testament (<a onClick="return mV(\'Jdg\',19,10,11);">Jud 19:10-11</a>).<P>The Jebusite king at the time of the conquest was Adoni-zedek, who met his death at Beth-boron (<a onClick="return mV(\'Jos\',10,1);">Jos 10:1</a>; in <a onClick="return mV(\'Jos\',10,5);">Jos 10:5</a> the word "Amorite" is used in its Babylonian sense to denote the inhabitants of Canaan generally). The Jebusites were a mountain tribe (<a onClick="return mV(\'Num\',13,29);">Nu 13:29</a>; <a onClick="return mV(\'Jos\',11,3);">Jos 11:3</a>). Their capital "Jebus" was taken by the men of Judah and burned with fire (<a onClick="return mV(\'Jdg\',18,\'1-\');">Jud 18</a>), but they regained possession of, and held, the fortress till the time of David (<a onClick="return mV(\'2Sa\',5,6);">2Sa 5:6</a>).<P>When Jerusalem was taken by David, the lives and property of its Jebusite inhabitants were spared, and they continued to inhabit the temple-hill, David and his followers settling in the new City of David on Mt. Zion (<a onClick="return mV(\'Jos\',15,8,63);">Jos 15:8, 63</a>; <a onClick="return mV(\'Jdg\',1,21);">Jud 1:21</a>; <a onClick="return mV(\'Jdg\',19,11);">19:11</a>). And as Araunah is called "king" (<a onClick="return mV(\'2Sa\',24,23);">2Sa 24:23</a>), we may conclude that their last ruler also had been lowed to live. His name is non-Sem, and the various spellings of it (compare <a onClick="return mV(\'1Ch\',21,15);">1Ch 21:15</a>, "Ornan") indicate that the Hebrew writers had some difficulty in pronouncing it. The Jebusites seem ultimately to have blended with the Israelite population.``132';
isbe[4892]='Jecamiah`jek-a-mi\'-a: the King James Version for <a href="study/isbe/search.html?string=JEKAMIAH">JEKAMIAH</a> (which see).``1';
isbe[4893]='Jechiliah`jek-i-li\'-a (yekhilyah). See <a href="study/isbe/search.html?string=JECHOLIAH">JECHOLIAH</A>; Kethibh and <a onClick="return mV(\'2Ch\',26,3);">2Ch 26:3</a> the Revised Version (British and American), where Qere is yekholyah = "Jecoliah" (the King James Version).``1';
isbe[4894]='Jecholiah`jek-o-li\'-a (yekholyahu; <a onClick="return mV(\'2Ki\',15,2);">2Ki 15:2</a> the King James Version = yekholyah, Qere in <a onClick="return mV(\'2Ch\',26,3);">2Ch 26:3</a>, "Yah is able" or "Yah has been able"): The mother of King Uzziah (Azariah) of Judah. The Revised Version (British and American) has "Jecoliah" in 2 Kings and so the King James Version in 2 Chronicles.``1';
isbe[4895]='Jechonias`jek-o-ni\'-as (Iechonias, the King James Version; Greek form of "Jechoniah," the Revised Version (British and American)):<P>(1) The altered form of Jehoiachin (Additions to Esther 11:4; Baruch 1:3,9; <a onClick="return mV(\'Mat\',1,11,12);">Mt 1:11-12</a>). The last but one of the kings of Judah.<P>(2) The son of Zeelus (1Esdras 8:92), called "Shecaniah" in <a onClick="return mV(\'Ezr\',10,2);">Ezr 10:2</a>.``1';
isbe[4896]='Jecoliah`jek-o-li\'-a: <a onClick="return mV(\'2Ki\',15,2);">2Ki 15:2</a>; <a onClick="return mV(\'2Ch\',26,3);">2Ch 26:3</a> the King James Version;`<a href="./study/isbe/search.html?string=JECHILIAH">JECHILIAH</a>; <a href="./study/isbe/search.html?string=JECHOLIAH">JECHOLIAH</a>`1';
isbe[4897]='Jeconiah`jek-o-ni\'-a.`<a href="./study/isbe/search.html?string=JEHOIACHIN">JEHOIACHIN</a>`1';
isbe[4898]='Jeconias`jek-o-ni-as (Iechonias):<P>(1) One of the chiliarchs who made great gifts of sheep and calves at the Passover of Josiah (1Esdras 1:9); called "Conaniah" in <a onClick="return mV(\'2Ch\',35,9);">2Ch 35:9</a>.<P>(2) One reading makes Jeconias (not Joachaz) son of Josiah in 1Esdras 1:34 margin.``1';
isbe[4899]='Jedaiah`je-da\'-ya, je-di\'-a:<P>(1) (yedha\'yah, "Yah knows"):<P class="in15">(a) A priest in Jerusalem (<a onClick="return mV(\'1Ch\',9,10);">1Ch 9:10</a>; <a onClick="return mV(\'1Ch\',24,7);">24:7</a>).<P class="in15">(b) <a onClick="return mV(\'Ezr\',2,36);">Ezr 2:36</a> = <a onClick="return mV(\'Neh\',7,39);">Ne 7:39</a>, where "children of Jedaiah" are mentioned = "Jeddu" in 1Esdras 5:24.<P class="in15">(c) Jedaiah is among "the priests and the Levites" that returned with Zerubbabel (<a onClick="return mV(\'Neh\',11,10);">Ne 11:10</a>; <a onClick="return mV(\'Neh\',12,6,19);">12:6, 19</a>).<P class="in15">(d) Another priest of the same name (<a onClick="return mV(\'Neh\',12,7,21);">Ne 12:7, 21</a>).<P class="in15">(e) One of the exiles whom Zechariah was commanded to send with silver and gold to Jerusalem. Septuagint does not take the word as a proper name (<a onClick="return mV(\'Zec\',6,10,14);">Zec 6:10, 14</a>)<P>(2) (yedhayah, "Yah throws" (?)):<P class="in15">(a) Father of a Simeonite prince (<a onClick="return mV(\'1Ch\',4,37);">1Ch 4:37</a>).<P class="in15">(b) One of the repairers of the wall of Jerusalem (<a onClick="return mV(\'Neh\',3,10);">Ne 3:10</a>).``149';
isbe[4900]='Jeddu`jed\'-oo (Ieddou): Called <a href="study/isbe/search.html?string=JEDAIAH">JEDAIAH</a> (which see 1, (b)) in canonical books (1Esdras 5:24).``1';
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