they did not receive the real righteousness that comes from God. They would have to see their error and turn to God through Christ to receive righteousness and freedom from the condemnation of the Law. (Rom. 10:1-10) Saul of Tarsus was one of such, being extremely zealous for Judaism to the point of excess, “persecuting the congregation of God and devastating it.” (Gal. 1:13, 14; Phil. 3:6) He was scrupulously keeping the Law as “one who proved himself blameless.” Yet his jealousy for Judaism was a misdirected one. He was sincere of heart, for which reason Jehovah exercised undeserved kindness through Christ in turning him to the way of true worship.—1 Tim. 1:12, 13.

JEALOUSY AND ENVY

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

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

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

Jealousy of the wrong kind has a detrimental effect on one’s physical health, for, “a calm heart is the life of the fleshly organism, but jealousy is rottenness to the bones.” (Prov. 14:30) This text, as well as James’ words in the foregoing paragraph, indicates that jealousy is a quality, not merely of the mind, but of the heart. It can be more destructive than rage or anger because it may be more deep-rooted, more lasting and persistent and less easily assuaged. Usually reason is thrown to the winds. (Prov. 27:4) Even the jealousy of a man who is righteously enraged toward another who commits adultery with his wife will not accept any sort of excuse or ransom.—Prov. 6:32-35.

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

MARITAL JEALOUSY

Jealousy of one toward his (or her) mate is good if it is a proper jealousy, a zeal for the mate’s benefit and well-being. But improper jealousy and mistrust without foundation is wrong and lacking love, and can result in ruin to the marriage. (1 Cor. 13:4, 7) Under the Mosaic law, provision was made for cases of jealousy where the husband suspected his wife of secret adultery. If there were not the required two witnesses to prove the accusation so that the human judges could act to apply the death sentence, the procedure prescribed by the Law was that the couple should present themselves before Jehovah’s representative, the priest. This action constituted an appeal to Jehovah, who was aware of all the facts, for His judgment. If adulterous, the woman received, as a direct punishment from Jehovah, the loss of her procreative powers. If the husband’s jealousy was unfounded, then he had to acknowledge her innocence by having sex relations with her so that she could bear a child.—Num. 5:11-31.

GOD’S SERVANTS WARNED AGAINST RIVALRY

Rivalry or competition, so common in the present system of things, is not fitting. The writer of the book of Ecclesiastes says: “I myself have seen all the hard work and all the proficiency in work, that it means the rivalry [Heb., qin·ʼathʹ] of one toward another; this also is vanity and a striving after the wind.” (Eccl. 4:4; compare Galatians 5:26.) By being jealous of others’ successes, possessions or accomplishments, the servant of God may develop envy and covetousness, even going so far as being envious of those who are bad but who prosper. The Scriptures warn that this should not be; though the time may seem long that they prosper, they will receive quick judgment at God’s time, as it is written: “Do not show yourself heated up because of the evildoers. Do not be envious of those doing unrighteousness. For like grass they will speedily wither.” (Ps. 37:1, 2) Envy of such ones can lead a person into copying their violent ways, detestable to Jehovah.—Prov. 3:31, 32; 23:17; 24:1, 19; compare Psalm 73:2, 3, 17-19, 21-23.

JEARIM

(Jeʹar·im) [forests].

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

JEATHERAI

(Je·athʹe·rai).

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

JEBERECHIAH

(Je·ber·e·chiʹah) [Jah blesses].

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

JEBUS

(Jeʹbus) [trodden, or, possibly, threshing floor], Jebusite (Jebʹu·site).

The location of the ancient city of Jebus was on the site now known as Jerusalem. In the time of Abraham before the year 1900 B.C.E. this place was called Salem (meaning Peace), which is included in the name Jerusalem and may be a contraction of it. (Heb. 7:2) Mention was made of Urusalim (Jerusalem) in the Tell el-Amarna letters found in Egypt. And in the books of Joshua, Judges and First Samuel, where events prior to the conquest of the city by David are mentioned, the site is often called Jerusalem. (Josh. 10:1, 3, 5, 23; 12:10; 15:8, 63; 18:28; Judg. 1:7, 8, 21; 19:10; 1 Sam. 17:54) In only two passages is it referred to as Jebus. (Judg. 19:10, 11; 1 Chron. 11:4, 5) In Joshua 18:28 Y^evu·siʹ appears in the Hebrew, the ending i indicating people, the inhabitants of the city.

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

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

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

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

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

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

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

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

JEBUSI

See JEBUS, JEBUSITE.

JECOLIAH

(Je·co·liʹah) [Jah has been able].

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

JECONIAH

(Jec·o·niʹah) [Jehovah firmly establishes].

King of Judah for only three months and ten days before being taken captive to Babylon by Nebuchadnezzar in 617 B.C.E.; son of Jehoiakim and grandson of good King Josiah. (1 Chron. 3:15-17; Esther 2:6; Jer. 24:1) His name is occasionally contracted to Coniah. (Jer. 22:24; 37:1) In certain translations it is sometimes spelled Jechoniah (Matt. 1:11, 12, JB; Mo; NW, 1950 ed.; RS), but most often it occurs as Jehoiachin.—2 Ki. 24:6, 8-15; see JEHOIACHIN.

JEDAIAH

(Je·daʹiah).

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

[Heb., Y^edha·yahʹ, Jah has favored]

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

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

[Heb., Y^edha·ʽ^eyahʹ, Jah knows]

3. A paternal house of priests selected by lot for the second of the twenty-four priestly groups into which David divided the priesthood.—1 Chron. 24:1, 6, 7.

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

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

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

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

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

JEDIAEL

(Je·diʹa·el) [known of God].

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

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

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