was written at Ephesus, and there is some internal evidence in favour of the statement. One writer affirms that John wrote the Gospel which bears his name in Patmos, but that it was edited by the same Gaius whom Paul in the epistle to the Romans calls mine host. One might be inclined to explain by this circumstance the postscript contained in John xxi. 24, 25. JOHN, THE EPISTLES OF. For the authenticity of the first epistle very ancient testimony may be adduced. Papias, the disciple of John, quotes some passages from it. Polycarp, also, another disciple of John, quotes a passage from this epistle. So, also, Irenæus. JONADAB that the writer of this epistle calls himself' the presbyter' or 'elder.' Some writers have been inclined to ascribe these letters to the presbyter John, who is sometimes spoken of in the ancient church, and to whom even the Apocalypse has been attributed; but if the presbyter John wrote these epistles, John's Gospel also must be ascribed to the same person, of whom otherwise so little is known. This, however, is inadmissible. We may suppose that the term presbyter' or elder' expressed in the epistles of John a degree of friendliness, and was chosen on account of the advanced age of the writer. The apostle Paul, also, in his friendly letter to Philemon, abstains from the title Apostle. The circumstances and events in the church, to which the second epistle alludes, coincide with tho e which are otherwise known to have happened in John's congregation. Here, also, are allusions to the dangers arising from the Gnostic heresy. The admonition, in verse 10, not to receive such heretics as Christian brethren, agrees with the ancient tradition, that John made haste to quit a public bath after Cerinthus the Gnostic entered it, declaring he was afraid the building would fall down. JOHN MARK. [MARK.] JOHN HYRCANUS. [MACCABEES.] JOIADA (contraction of JEHOIADA, which see), a high-priest of the Jews, successor to Eliashib, or Joashib, who lived under Nehemiar., about B.C. 434 (Neh. xiii. 28). The author of the first epistle describes himself, at its commencement, as an eye-witness of the life of our Lord. The style and language manifestly harmonize with those of the author of the Gospel of John. The polemics, also, which in ch. ii. 18-26, are directed against the Docetic Gnostics, in ch. iv. 1-3, agree with the sphere of action in Asia Minor in which the Evangelist John was placed. We may, therefore, suppose that the epistle was written to Christian congregations in Asia Minor, which were placed under the spiritual care of the apostle. It is generally admitted that ch. i. 2 refers to the Gospel. If this is correct, the apostle wrote this epistle at a very advanced age, after he had written his gospel. The epistle breathes love and devotion, but also zeal for moral strictness (iii. 6-8; v. 16). There is a remarkable absence of logical connection in the form of separate expressions, and in the transitions from one thought to another. Some writers have been inclined to find a reason for this in the advanced age of the writer. Old age may, perhaps, have contributed to this characteristic, but it is chiefly attributable JOK'TAN (small), one of the sons of Eber, a to the mental peculiarity of the apostle. There descendant from Shem (Gen. x. 25, 26), and the has been no subject connected with Biblical supposed progenitor of many tribes in Southeru literature which has attracted more attention Arabia. The Arabians call him Kahtan, and rethan this epistle, in consequence of the contro-cognise him as one of the principal founders of versies which have existed since the commencement of the sixteenth century, respecting the celebrated passage in 1 John v. 7, 8. We cannot enter here into the history of that controversy, which has continued with more or less of asperity to our own day. We shall merely remark that the disputed passage is found in no Greek manuscript, save only in two, both belonging to the fifteenth century; and that it has not once been quoted by any of the Greek, Latin, or Oriental fathers. It is now, therefore, generally omitted in all critical editions of the New Testament. The second and third epistles of John were originally wanting in the ancient Syriac translation. From their nature, it may easily be explained how it happened that they were less generally known in ancient Christian congregations, and that the fathers do not quote them so often as other parts of Scripture, since they are very short, and treat of private affairs. The private nature of their contents removes also the suspicion that they could have been forged, since it would be difficult to discover any purpose which could have led to such a forgery. JOK'SHAN (fowler), second son of Abraham and Keturah, whose sons Sheba and Dedan appear to have been the ancestors of the Sabaans and Dedanites, who peopled a part of Arabia Felix (Gen. xxv. 2, 3) [ARABIA]. their nation. JOK THEEL (God-subdued). 1. A name given by King Azariah to the city Sela, or Petra, the capital of Arabia Petræa, when he took it from the Edomites (2 Kings xiv. 7) [PETRA]. 2. There was also a city of this name in the tribe of Judah (Josh. xv. 38). JON ADAB (God-impelled). 1. A nephew of David, a crafty person, whose counsel suggested to his cousin Ammon the means by which he accomplished his abominable design upon his halfsister Tamar (2 Sam. xiii. 4, 5). 2. A son or descendant of Rechab, the progenitor of those nomadic Rechabites, who held themselves bound by a vow to abstain from wine, and never to relinquish the nomadic life. The principle on which the tribe acted may be considered elsewhere [RECHABITES]. Jonadab was at the head of this tribe at the time when Jehu received his commission to exterminate the house of Ahab, and is supposed to have added to its ancient austerities the inhibition of wine. was held in great respect among the Israelites generally: and Jehu, alive to the importance of obtaining the countenance and sanction of such a man to his proceedings, took him up in his chariot, when on his road to Samaria to complete the work he had begun at Jezreel. The terms of the col It is remarkable | loquy which took place on this occasion are rather The second epistle is addressed to a lady, called Kuria, which name frequently occurs in ancient writers as that of a woman. The third epistle is addressed to Gaius, a person otherwise unknown. He JONAH JONAH 489 great majority of them being clumsy and farfetched, doing violence to the language, and despite to the spirit of revelation. In vindication of the reality of this striking narrative, it may be argued that the allusions of Christ to Old Testament events on similar occasions are to actual occurrences (John iii. 14; vi. 48); that the purpose which God had in view justified his miraculous interposition; that this miracle must have had a salutary effect both on the minds of the Ninevites and on the people of Israel. Neither is the character of Jonah improbable. Many reasons might induce him to avoid the discharge of his prophetic duty-fear of being thought a false prophet, scorn of a foreign and hostile race, desire for their utter destruction, a false diguity which might reckon it beneath his prerogative to officiate among uncircumcised idolaters. Some, who cannot altogether reject the reality of the narrative, suppose it to have had an historical basis, though its present form be fanciful or mythical. Grimm regards it as a dream proinduced in that sleep which fell upon Jonah as he lay on the sides of the ship, and others regard this book as an allegory. remarkable. Perceiving Jonadab, he sated him, and called out, Is thine heart right, as my heart is with thy heart? Jonadab answered, It is.' Then said Jehu, If it be, give me thine hand.' And he gave him his hand, and was taken up into the chariot, Jehu inviting him to ‘Come and see my zeal for the Lord' (2 Kings x. 15-17; Jer. xxxv. 6-10). It would seem that the Rechabites were a branch of the Kenites, over another branch of whom Heber was chief in the time of Deborah and Barak (Judg. iv. 11, 17): and as it is expressly said that Jonadab went out to meet Jehu, it seems probable that the people of Samaria, alarmed at the menacing letter which they had received from Jehu, had induced Jonadab to go to meet and appease him on the road. His venerated character, his rank as the head of a tribe, and his neutral position, well qualified him for this mission; and it was quite as much the interest of Jonadab to conciliate the new dynasty, in whose founder he beheld the minister of the divine decrees, as it was that of Jehu to obtain his concurrence and support proceedings which he could not but know were likely to render him odious to the people. JONAH (a dove), the fifth in order of the minor prophets. No era is assigned to him in the book of his prophecy, yet there is little doubt of his being the same person who is spoken of in 2 Kings xiv. 25. His birthplace was Gath-hepher, in the tribe of Zebulon. Jonah flourished in or before the reign of Jeroboam II., and predicted the successful conquests, enlarged territory, and brief prosperity of the Israelitish kingdom under that monarch's sway. The book of Jonah contains an account of the prophet's commission to denounce Nineveh, and of his refusal to undertake the embassy-of the method he employed to escape the unwelcome task [TARSHISH], and the miraculous means which God used to curb his self-willed spirit, and subdue his petulant and querulous disposition. The third and fourth chapters briefly detail Jonah's fulfilment of the divine command, and present us with another exemplification of his refractory temper. His attempt to flee from the presence of the Lord must have sprung from a partial insanity, produced by the excitement of distracting motives in an irascible and melancholy heart. The temerity and folly of the fugitive could scarcely be credited, if they had not been equalled by future outbreaks of a similar peevish and morbid infatuation. The mind of Jouah was dark and moody, not unlike a lake which mirrors in the waters the gloomy thunderclouds which overshadow it, and flash over its sullen waves a momentary gleam. The history of Jonah is certainly striking and extraordinary. Its characteristic prodigy does not resemble the other miraculous phenomena recorded in Scripture; yet we must believe in its literal occurrence, as the Bible affords no indication of its being a mythus, allegory, or parable. On the other hand, our Saviour's pointed and peculiar allusion to it is a presumption of its reality (Matt. xii. 40). The opinion of the earlier Jews is also in favour of the literality of the adventure. It requires less faith to credit this simple excerpt from Jonah's biography, than to believe the numerous hypotheses that have been invented to deprive it of its supernatural character, the Various other hypotheses have been proposed which are all vague and baseless, and do not merit a special refutation. Endeavouring to free us from one difficulty they plunge us into others yet more intricate and perplexing. Much profane wit has been expended on the miraculoas means of Jonah's deliverance, very unnecessarily and very absurdly; it is simply said, The Lord had prepared a great fish to swallow up Jonah.' Now the species of marine animal is not defined, and the original word is often used to specify, not the genus whale, but any large fish or seamonster. All objections to its being a whale which lodged Jonah in its stomach from its straitness of throat, or rareness of haunt in the Mediterranean, are thus removed. The Scripture speaks only of an enormous fish, which under God's direction swallowed the prophet, and does not point out the species to which the voracious prowler belonged. Since the days of Bochart it has been a common opinion that the fish was of the shark species or sea-dog.' Entire human bodies have been found in some fishes of this kind. The stomach, too, has no influence on any living substance admitted into it. Granting all these facts as proof of what is termed the economy of miracles, still must we say, in reference to the supernatural preservation of Jonah, Is anything too hard for the Lord? On what portion of the coast Jonah was set down in safety we are not informed. The prophet proceeded, on receiving a second commission, to fulfil it. The fearful menace had the desired effect. The city humbled itself before God, and a respite was vouchsafed. The king (Pul, according to Usher) and his people fasted, and their penitence was accepted. The spirit of Jonah was chafed that the doom he had uttered was not executed. He retired to a station out of the city whence he might witness the threatened catastrophe. Under the shadow of a gourd prepared by God he reclined, while Jehovah taught him by the growth and speedy death of this plant, and his attachment to it, a sublime lesson of patient and forgiving generosity. The book of Jonah is a simple narrative, with the exception of the prayer or thanksgiving in chap. ii. Its style and mode of narration are uniform. There are no traces of compilation, as Nactigall supposed; neither is the prayer, as De Wette imagines, improperly borrowed from some other Sources. That prayer contains, indeed, not only imagery peculiar to itself, but also such imagery as at once was suggested to the mind of a pious Hebrew preserved in circumstances of extreme jeopardy. On this principle we account for the similarity of some portions of its phraseology to Ps. lix., xlii., &c. The language in both places had been hallowed by frequent usage, and had become the consecrated idiom of a distressed and succoured Israelite. The hymn seems to have been composed after his deliverance, and the reason why his deliverance is noted after the hymn is recorded may be to show the occasion of its composition. 1. JONATHAN (God-given), a Levite descended from Gershom, the son of Moses, not Manasseh, as in our common copies, an interpolation made (Judg. xviii. 30) in order to save the character of the great lawgiver from the stain of having an idolater among his immediate descendants. The history of this Jonathan is involved in the narrative which occupies Judges xvii., xviii.; and the events themselves appear to have occurred soon after the death of Joshua, and of the elders who outlived him, when the government was in a most unsettled state. | JONATHAN were forbidden to the Hebrews. The offence here was twofold,-the establishment of a sacred ritual different from the only one which the law recognised, and the worship by symbols, naturally leading to idolatry, with the ministration of one who could not legally be a priest, but only a Levite, and under circumstances in which no Aaronic priest could legally have officiated. It is more than likely that this establishment was eventually merged in that of the golden calf, which Jeroboam set up in this place, his choice of which may very possibly have been determined by its being already in possession of a house of gods.' 2. JONATHAN, eldest son of Saul, king of Israel, and consequently heir apparent of the throne which David was destined to occupy (1 Sam. xiv. 9; 1 Chron. viii. 33; ix. 39). The war with the Philistines, which occupied the early part of his father's reign, afforded Jonathan more than one opportunity of displaying the chivalrous valour and the princely qualities with which he was endowed. His exploit in surprising the Philistine garrison at Michmash, attended only by his armour-bearer, is one of the most daring which history or even romance records (1 Sam. xiv. 1-14). His father came to follow up this victory, and in the ensuing pursuit of the confounded Philistines, Jonathan, spent with fatigue and hunger, refreshed himself with some wild honey which he found in a wood through which he passed. He knew not that his father had rashly vowed to put to death any one who touched a morsel of food before night. When the fact transpired, Saul felt himself bound to execute his vow even upon his gallant son; but the people, with whom the young prince was a great favourite, interposed and prevented the execution of his design (1 Sam. xiv. 16-52). Jealousy and every mean or low feeling were strangers to the generous heart of Jonathan. Valiant and accomplished himself, none knew better how to acknowledge valour and accomplishment in others. The act of David in meeting the challenge of Goliath, and in overcoming that huge barbarian, entirely won his heart; and from that day forward the son of Jesse found no one who loved him so tenderly, who admired his Jonathan, who was resident at Bethlehem, lived at a time when the dues of the sanctuary did not afford a livelihood to the numerous LeVites who had a claim upon them; and belonged to a tribe destitute of the landed possessions which gave to all others a sufficient maintenance. He, therefore, went forth to seek his fortune. In Mount Ephraim he came to a house of gods,' which had been established by one Micah, who wanted nothing but a priest to make his establishment complete [MICAH]. This person made Jonathan what was manifestly considered the handsome offer of engaging him as his priest for his victuals, a yearly suit of clothes, and ten shekels (twenty-five shillings) a year in money. Here he lived for some time, till the Danite spies, who were sent by their tribe to explore the north, passed this way and formed his acquaint-high gifts with so much enthusiasm, or who risked ance. When, not long after, the body of armed Danites passed the same way when going to settle near the sources of the Jordan, the spies mentioned Micah's establishment to them; on which they went and took away not only the ephod, the teraphim, and the graven image,' but the priest also, that they might set up the same worship in the place of which they were going to take possession. Micah vainly protested against this robbery; but Jonathan himself was glad at the improvement in his prospects, and from that time, even down to the captivity, he and his descendants continued to be priests of the Danites in the town of Laish, the name of which they changed to Der.. so much to preserve him from harm, as the very prince whom he was destined to exclude from a throne. Jonathan knew well what was to happen, and he submitted cheerfully to the appointment which gave the throne of his father to the young shepherd of Bethlehem. In the intensity of his love and confidence he shrank not to think o David as his destined king and master; and his dreams of the future pictured nothing brighter than the day in which David should reign over Israel, and he be one with him in friendship, and next to him in place and council. When Saul began to hate David as his intended successor, he was highly displeased at the friendship which had arisen between him and his son. There is not any reason to suppose that this This exposed Jonathan to much contumely, and establishment, whether in the hands of Micah or even to danger of life; for, once at least, the of the Danites, involved an apostacy from Je-king's passion against him on this account rose so hovah. It appears rather to have been an attempt to localize or domesticate His presence, under those symbols and forms of service which were common among the neighbouring nations, but high that he cast a javelin at him to smite him to the wall.' This unequivocal act taught Jonathan that the court of Saul was no safe place for David. He told him so, and they parted with many tears. | the Apostle Peter, who here raised Tabitha from. David then set forth upon those wanderings the dead, and lodged in the outskirts of the town among strangers and in solitary places, which with Simon, the tanner, when favoured with the lasted all the time of Saul. The friends met only vision which taught him to call no man common once more. Saul was in pursuit of David when or unclean' (Acts ix. 36-39; x. 5, 18; xi. 5). he was in the wilderness of Ziph; and Jonathan From the first crusade down to our own day could not forbear coming to him secretly in the Joppa has been the landing-place of pilgrims wood to give him comfort and encouragement going to Jerusalem. There is still here an hos(1 Sam. xxiii. 16-18). Nothing more is related pital for pilgrims, dependent on the convent of of Jonathan till both he and his father lost their St. Salvador in Jerusalem, and occupied by lives in the fatal battle of Gilboa, combating Spanish monks. In 1797 the place was taken by against the enemies of their country. storm by the French army under Napoleon, and was sacked without mercy; when the Turkish prisoners, to the number of 500 or 600, were carried to the neighbouring sand-hills and put to death by his order. JOP'PA, a sea-port town and haven on the coast of Palestine, situated on an eminence, in a sandy soil, about forty miles N.W. of Jerusalem, and nine miles W.N.W. from Ramleh. It was a very ancient town. To say nothing respecting the fabulous accounts of its great antiquity, it existed when the Israelites invaded the land of Canaan, and is mentioned as lying on the border of the tribe of Dan (Josh. xix. 46). Joppa was the only port possessed by the Israelites till Herod formed the harbour at Caesarea; and hence it was here that the timber from Lebanon destined for both the first and second temples was landed (1 Kings v. 9; 2 Chron. ii. 16; Ezra iii. 7). It was the place to which Jonah went, in expectation of finding a ship bound on some distant voyage, and where he found one going to Tarshish (Jonah i. 3). Joppa belonged to the powers which were successively dominant on this shore; and it does not again appear in Jewish history till the time of Judas Maccabæus, when the inhabitants having. contrary to the faith of treaties, thrown 200 Jews into the sea, the hero, to avenge them, surprised the haven by night, and set the shipping on fire (2 Macc. xii. 3-7). It is mentioned in the New Testament only in connection with the visit of Joppa is naturally very unfit for a haven. The port is so dangerous, from exposure to the open sea, that the surf often rolls in with the utmost violence, and even so lately as 1842 a lieutenant and some sailors were lost in pulling to the shore from an English steamer that lay in the barbour. But however bad, it was the only port which existed within reach of the important district whien lay behind it inland: and the miserable state of the ancient roads, or rather perhaps the absence of any roads, made a near harbour, however incommodious, of more immediate consequence than a good one at a greater distance. The town is approached on the land side through rich and extensive gardens and orchards, and is very picturesquely situated upon an eminence or promontory, which is crowned by a castle. It chiefly faces the north; and the buildings appear, from the steepness of the site, as if standing upon cne another. The aspect of the whole is mean and gloomy, and inside the place has all the appearance of a poor though large 492 JORAM JOSEPH village. There are no public buildings to engage, cessor, Hazael. During the illness of Benhadad, the eye, and the houses are mean and comfortless. No ancient ruins have been observed, nor are any to be expected in a place so often destroyed in war. There are three mosques in Joppa, and Latin, Greek, and Armenian convents. The former is that in which European pilgrims and travellers usually lodge. The town still enjoys a considerable trade with the neigh-the river. Hazael was scarcely settled on the bouring coasts. Its chief manufacture is soap, which is largely consumed in the baths of Cairo and Damascus; and its excellent fruits are exported in large quantities, especially water-melons, which are very extensively cultivated here and in other parts of the plain of Sharon. The inhabitants are said not to exceed 4000, of whom one-fourth are reckoned to be Christians. A British consul is now resident in the place. JO'RAM (God-exalted, a contraction of JEHORAM), ninth king of Israel, son of Ahab, and successor to his elder brother Ahaziah, who died childless. He began to reign B.C. 895, and reigned twelve years (2 Kings i. 17; iii. 1). Joram adhered to the sinful policy of Jeroboam in the matter of the golden calves; but, although his mother Jezebel was still alive, he discontinued the dark idolatries of Baal which she had introduced and maintained at such high cost of guilt and blood to the nation. the king of Israel seems to have employed him- With JORDAN, the principal river of Palestine [PALESTINE.] The Moabites had been tributary to the crown of Israel since the separation of the two king- JO'SEPH (God-increased), son of Jacob and doms. But king Mesha deemed the defeat and Rachel, born under peculiar circumstances, as death of Ahab so heavy a blow to the power of may be seen in Gen. xxx. 22: on which account. Israel that he might safely assert his indepen- and because he was the son of his old age (xxxvii. dence. He accordingly did so, by withholding 3), he was beloved by his father more than were his tribute of 100,000 lambs, and 100,000 rams, the rest of his children, though Benjamin, as being with the wool.' The short reign of Ahaziah had also a son of Jacob's favourite wife, Rachel, was afforded no opportunity for any operations against in a peculiar manner dear to the patriarch. The the revolters; but the new king hastened to re-partiality evinced towards Joseph by his father duce them again under the yoke they had cast excited jealousy on the part of his brethren, the off. The good king of Judah, Jehoshaphat, was rather that they were born of different mothers too easily induced to take a part in the war. (xxxvii. 2). Joseph had reached his seventeenth He perhaps feared that the example of Moab, year, when some conduct on the part of his if allowed to be successful, might seduce into a brothers seems to have been such as in the similar course his own tributary, the king of opinion of Joseph to require the special attention Edom, whom he now summoned to join in this of Jacob, to whom, accordingly, he communiexpedition. The deliverance of the allies fromcated the facts. This greatly increased their dis perishing for lack of water, and the signal over-like to him, and they henceforth hated him, and throw of the Moabites at the word of Elisha, have been already described under ELISHA and JEHO SHAPHAT. After this a more redoubtable enemy, Benhadad, king of Syria, occupied for a long time the attention and strength of the king. In the sacred records the more striking events of this war seem to be recorded for the sake of showing forth the great acts of ELISHA, and they have therefore been related under his name. It suffices here to indicate that they consisted in the Syrian king being constrained to terminate one campaign in consequence of all his plans being made known by the prophet to the king of Israel (2 Kings vi. 1-23); and in the deliverance of Samaria, according to the prediction of the prophet, from a horrible famine, caused by the city being besieged by the Syrians (2 Kings vi. 24-33; vii.). An interval of the war also afforded occasion for the remarkable cure of Naaman, the Syrian leper, by the same prophet (2 Kings v.) [NAAMAN]. After the death of Benhadad, Joram found a new and active enemy in his murderer and suc could not speak peaceably unto him' (xxxvii. 4). Their aversion, however, was carried to the highest pitch when Joseph acquainted them with two dreams, which appeared to indicate that Joseph would acquire pre-eminence in the family, if not sovereignty; and while even his father rebuked him, his brothers were filled with envy. Jacob, however, was not aware of the depth of their ill will; so that on one occasion, having a desire to hear intelligence of his sons, who were pasturing their flocks at a distance, he did not hesitate to make Joseph his messenger for that purpose. His appearing in view of his brothers was the signal for their malice to gain head. They began to devise means for his immediate destruction, which they would unhesitatingly have effected, but for his half-brother, Reuben, who, as the eldest son, might well be the party to interfere on behalf of Joseph. A compromise was entered into, in virtue of which the youth was stripped of the distinguishing vestments which he owed to his father's affection, and cast into a pit. Having performed this evil decd, and |