other on the border of Issachar’s territory. (Josh. 19:17, 18) An inhabitant of either city was called a Jezreelite(ss). (1 Sam. 27:3; 1 Ki. 21:1) The geographical area embraced by the Valley of Jezreel is often restricted to the low plain extending in a southeasterly direction from the city of Jezreel in Issachar to Beth-shean. But at times the designation “Valley of Jezreel” is also used today to include the low plain W of Jezreel or the Plain of Esdraelon (the Greek form of the Hebrew Jezreel).

1. A descendant of Judah; possibly the forefather of the inhabitants of Jezreel (No. 3, below) or its principal settler.—1 Chron. 4:1, 3; compare ATROTH-BETH-JOAB.

2. Son of the prophet Hosea by his wife Gomer (Hos. 1:3, 4); for the prophetic significance of “Jezreel” see No. 4.

3. A city in the mountainous region of Judah, perhaps founded by No. 1 above. (Josh. 15:20, 48, 56) This Jezreel doubtless was the home of David’s wife Ahinoam. (1 Sam. 25:43) Some tentatively identify it with Khirbet Tarrama, about five and a half miles (c. 9 kilometers) SW of Hebron.

4. A city on the border of Issachar’s territory. (Josh. 19:17, 18) Today Jezreel is linked with Zerʽin, a town located about seven miles (c. 11 kilometers) N of Jenin (En-gannim). Just to the SE lies a crescent-shaped ridge of limestone hills traditionally identified with Mount Gilboa.

Situated at the edge of a rocky descent, Zerʽin overlooks the entire low plain of Jezreel, extending southeastward for nearly twelve miles (19 kilometers) and measuring approximately two miles (3 kilometers) in width. In the time of Joshua this area was controlled by Canaanites having a strong, well-equipped chariotry. (Josh. 17:16) It was also in the low plain of Jezreel that Gideon and his three hundred men witnessed Jehovah’s saving hand as the enemy forces of the Midianites, Amalekites and Easterners turned against one another in confusion. (Judg. 6:33; 7:12-22) Later, the Israelite army under King Saul, encamped by the spring in Jezreel (perhaps ‘Ain Jalud on the NW spur of Mount Gilboa or ‘Ain el-Meiyiteh below the town of Zerʽin), faced the enemy Philistines. Thereafter, from Jezreel report was received about the deaths of Saul and his son Jonathan. (1 Sam. 29:1, 11; 2 Sam. 4:4) Jezreel and its vicinity then came to be part of the territory ruled by Saul’s son Ish-bosheth. (2 Sam. 2:8, 9) And, while Solomon reigned, the assignment of the deputy Baana included the fertile plain of Jezreel.—1 Ki. 4:7, 12.

During the latter half of the tenth century B.C.E. Jezreel served as the royal residence for Israel’s King Ahab and his successor Jehoram, although Samaria was the actual capital of the northern kingdom. (1 Ki. 18:45, 46; 21:1; 2 Ki. 8:29) In the vineyard of Naboth near the palace at Jezreel, the prophet Elijah uttered Jehovah’s judgment against the house of Ahab. (1 Ki. 21:17-29) The prophecy was fulfilled. Jehu slew Ahab’s son King Jehoram and then had his corpse thrown into the tract of Naboth’s field. Ahab’s wife Jezebel became food for the scavenger dogs of Jezreel when dropped from a window at Jehu’s command. The heads of Ahab’s seventy sons, executed by their caretakers in Samaria, were piled up in two heaps at the gate of Jezreel. None of Ahab’s distinguished men, acquaintances and priests at Jezreel escaped.—2 Ki. 9:22-37; 10:5-11.

HOSEA’S PROPHECY

Seemingly, the words of Jehovah to Hosea (1:4) allude to Jehu’s destroying the house of Ahab as “the acts of bloodshed of Jezreel.” Although divinely rewarded for this executional work by being assured of a dynasty of kings to the fourth generation, Jehu, as suggested by his failure to eradicate calf worship, may not have had an altogether pure motive. (2 Ki. 10:30, 31) Perhaps his case parallels that of Babylon. Though serving as an instrument to execute Jehovah’s judgment and rewarded accordingly, Babylon’s presumptuousness required that her bloodguiltiness be avenged.—Jer. 27:5-8; 50:14, 29-34; 51:34, 35; Ezek. 29:18-20.

The prophetic name “Jezreel,” by which Jehovah instructed Hosea to call his son by Gomer, pointed to a future accounting against the house of Jehu. That accounting came when Jehu’s great-great-grandson Zechariah, after ruling for six months, was murdered, and the assassin Shallum seized the throne. (2 Ki. 15:8-10) Thus ended the dynasty of Jehu. About fifty years later, in 740 B.C.E., when the northern kingdom fell to Assyria and its inhabitants were exiled, the royal rule of the house of Israel ceased completely. At that time the “bow of Israel,” that is, its military strength, was definitely broken. The prophecy had, indicated that this would take place in the low plain of Jezreel, perhaps because the Assyrians gained a decisive victory there.—Hos. 1:4, 5.

However, through his prophet Hosea, Jehovah also pointed to a favorable meaning of “Jezreel.” By regathering the remnant of Israel and Judah and then bringing his people back to their land, Jehovah would sow seed.—Hos. 1:11; 2:21-23; compare Zechariah 10:8-10.

JIDLAPH

(Jidʹlaph) [perhaps, he weeps].

The seventh listed of the eight sons borne to Nahor by his wife Milcah. Jidlaph was therefore a nephew of Abraham and an uncle to Isaac’s wife Rebekah.—Gen. 22:20-23; 24:67.

JOAB

(Joʹab) [Jehovah is father].

1. Son of Seraiah, a descendant of Kenaz of the tribe of Judah. Joab was “the father of Ge-harashim” (meaning “valley of craftsmen”), “for,” says the Bible account, “craftsmen are what they became.” Evidently Joab was “father” or founder of the community of craftsmen living in the valley.—1 Chron. 4:1, 13, 14; see GE-HARASHIM.

2. The second of three sons of David’s half-sister Zeruiah (the daughter of David’s mother, evidently not by Jesse, but by an earlier marriage to Nahash—2 Sam. 17:25). Joab was therefore the nephew of David. His brothers were Abishai and Asahel. (2 Sam. 8:16; 1 Chron. 2:13-16) In identifying these three men the mother’s name is recorded rather than the father’s, because she was David’s sister; thus the relationship of David to the three men is made clear.

CHARACTERISTICS

Joab was an able general, a man of organizational ability, resourceful and decisive. On the other hand, he was an ambitious opportunist, vengeful, cunning, and at times unscrupulous.

Joab was at the head of David’s men at the time Ish-bosheth the son of Saul ruled over all Israel with the exception of the tribe of Judah, which clung to David. (2 Sam. 2:10) The servants of Ish-bosheth and those of David were drawn up against one another at the pool of Gibeon, Ish-bosheth’s forces being under command of Saul’s uncle Abner, who had been responsible for putting Ish-bosheth on the throne. As the men sat facing one another, Abner suggested a combat between twelve men from each side. When they grabbed hold of one another by the head, each ran his opponent through with the sword, all falling down dead together. (2 Sam. 2:12-16) The issue not being settled by the combat, a full-scale battle resulted. A count afterward revealed that Ish-bosheth’s forces lost 360 men, and David’s, only twenty.—2 Sam. 2:30, 31.

During the fight, as Abner fled, Joab’s fleet-footed brother Asahel pursued Abner. Despite remonstrances and warnings from Abner, Asahel persisted until finally Abner thrust backward with the butt end of his spear, piercing him through. (2 Sam. 2:18-23) Reaching the hill of Ammah, Abner and his men gathered on its top, from which Abner made appeal to stop the fighting in order to avoid bitterness and endless slaughter. Joab here demonstrated practical wisdom by heeding the appeal and returning to David at Hebron.—2 Sam. 2:24-28, 32.

Slays Abner in vengeance

Joab’s vengefulness, nevertheless, smoldered in him, and he waited for opportunity to wreak it. In the meantime he engaged in a drawn-out war with Saul’s house, which constantly declined, while David grew stronger. Eventually Abner, offended at Ish-bosheth over a personal matter, made a covenant with David, promising to bring all Israel over to David’s side. (2 Sam. 3:6-21) Joab strongly disagreed with the transaction, charging Abner with being a spy. But pretending friendship for Abner, he subtly slew him in revenge for his brother Asahel. He also may have felt that he was at the same time eliminating a possible rival for the post of commander of David’s army.—2 Sam. 3:22-27.

When David heard of the murder he disclaimed guilt for his own house before all Israel and said: “May it whirl back upon the head of Joab and upon the entire house of his father, and let there not be cut off from Joab’s house a man with a running discharge or a leper [one diseased] or a man taking hold of the twirling spindle [perhaps, one crippled] or one falling by the sword or one in need of bread!” David did not act at this time against Joab and Abishai, who connived with Joab in the murder, because, as he said: “I today am weak although anointed as king, and these men, the sons of Zeruiah, are too severe for me. May Jehovah repay the doer of what is bad according to his own badness.”—2 Sam. 3:28-30, 35-39.

COMMANDER OF THE ARMIES OF ISRAEL

After David had been anointed as king of all Israel he went up against Jerusalem (Jebus). The Jebusites taunted David, thinking that their position was unassailable. But David saw that the city was vulnerable through its water tunnel. Hence he offered the position as “head and prince” to anyone who would climb up the tunnel and be first to strike the Jebusites. Joab went up, the city fell to David, and Joab was rewarded with the high position of commander of the armies of Israel. (2 Sam. 5:6-8; 8:16; 20:23; 1 Chron. 11:4-8) As commander Joab had a body of ten personal attendants bearing his weapons, among whom was the mighty man Naharai the Berothite.—2 Sam. 18:15; 1 Chron. 11:39.

After David’s conquest of Edom, Joab remained there for six months in an effort to destroy every male among them. (2 Sam. 8:13, 14; 1 Ki. 11:14-17) Later, Joab manifested generalship in the fight with the Ammonites and Syrians, putting his brother Abishai in charge of one division, to defeat a pincer movement of the enemy forces. (2 Sam. 10:8-14; 1 Chron. 19:6-16) He doubtless played a large part in the other battles fought by David against the Philistines, the Moabites and others.

Supports David’s kingship

At the siege of Rabbah of Ammon, Joab appeared to evince loyalty to David as Jehovah’s anointed king. He took “the city of waters,” probably meaning that part of the city containing its water supply or the fort protecting its water supply. With this vital part of the city taken, the capital city could not hold out much longer, but surrender must be unavoidable eventually. Instead of pressing the siege of the city to a successful climax by himself Joab (whether actually out of respect for the king, for Israel’s good, or for his own advancement) seemed to show the proper regard for his earthly sovereign. He said that he preferred to have Jehovah’s anointed king complete the capture of the enemy’s royal city and earn the fame for this exploit, even though he, Joab, had done the vital preliminary work.—2 Sam. 12:26-31; 1 Chron. 20:1-3.

Cooperates in bringing Uriah’s death

It was during the siege of Rabbah that David sent a letter by Uriah telling Joab to place Uriah in the heaviest part of the battle so that he would be killed. Joab went along with the arrangement in full cooperation, but in his report to the king on the outcome of the battle he adroitly used the fact to block David from reprimanding him because he had lost valiant men in the battle by sending them too close to the city wall. In his report Joab said: “Some of the servants of the king died; and your servant Uriah the Hittite also died.” As Joab had calculated, David’s answer contained no tone of displeasure, but one of encouragement to Joab.—2 Sam. 11:14-25; see DAVID.

Helps, then opposes Absalom

It was Joab who, after Absalom had been in banishment for three years for slaying his half-brother Amnon, sent a woman from Tekoa to David, putting words in her mouth to appeal for Absalom’s return. The appeal was successful and Joab brought Absalom back to Jerusalem, though David would not see Absalom. Two years later Absalom repeatedly requested Joab to come and approach the king in his behalf, but Joab declined. Finally Absalom resorted to the device of setting Joab’s barley field afire, bringing a quick and angry response from Joab. Absalom was then able to give the reason for his act, and induced Joab to see the king to bring about restoration of Absalom to David’s favor.—2 Sam. 13:38; 14:1-33.

Though Joab supported Absalom’s cause in achieving his return, when Absalom rebelled, Joab supported David. David placed Joab in charge of a third part of his men, with strict orders to deal gently with Absalom. But during the fight Joab disobeyed David’s order and the counsel of a fellow soldier and killed Absalom. (2 Sam. 18:1-17) Here, as in some other cases, he put his own judgment ahead of theocratic orders through God’s anointed king. But he had the courage to speak in a bold, direct manner to David afterward, when David’s mourning for Absalom endangered the unity of the kingdom.—2 Sam. 19:1-8.

REMOVED, THEN REINSTATED AS ARMY CHIEF

Evidently due to Joab’s disobedience in the killing of Absalom, David replaced Joab as chief of the army, appointing Amasa. (2 Sam. 19:13) Amasa, however, did not prove to be the general that Joab had been. When commanded by David to call the men of Judah together to fight the rebel Sheba the son of Bichri, Amasa called Judah, but came later than the time appointed by David. Because the matter was urgent, David commissioned Abishai to go after Sheba, saying, “that he may not actually find for himself fortified cities and escape before our eyes.” In the ensuing fight, Joab appears to have taken the lead as he had done when army chief. At the siege of Abel of Beth-maacah that followed, the citizens of the town threw Sheba’s head over the wall at Joab’s bidding, and Joab spared the city, withdrawing and returning to Jerusalem.—2 Sam. 20:1-7, 14-22.

Murders Amasa

During the pursuit of Sheba Joab committed a grave crime. As Amasa (who was his cousin—2 Sam. 17:25; 1 Chron. 2:16, 17) came to meet him near Gibeon, Joab let his sword fall out of its sheath. Picking it up, he held it conveniently in his left hand as he took hold of Amasa’s beard with his right hand, as if to kiss him. Amasa being off guard, Joab killed him with one thrust of his sword. It is true that Joab may have had some distrust of Amasa because he had headed Abasalom’s rebellious army. But be that as it may, Joab, the opportunist, seized on a time of emergency and strife to advance his personal career by murdering his rival. David may have deferred action against Joab because of Amasa’s connections with Absalom and the fact that Joab had only recently fought the rebel forces of Absalom under Amasa’s leadership. According to Joab’s ambitious wishes, he was again made head of the army.—2 Sam. 20:8-13, 23.

Why did David fail to execute Joab when he murdered Abner, and why did he reappoint Joab as general over the army after he had also murdered Amasa, who had been made general to replace Joab? The Bible does not say. If it was weakness in enforcing God’s law, it may have been because of the strength and influence of Joab and his family in the army. Or there may have been other circumstances that the Bible does not relate. At any rate, it must be remembered that David, though not executing Joab for some reason, whether good or bad, did not forgive him, but charged his son and successor Solomon to see that Joab paid for his badness.

Takes incomplete census

At another time David was incited by Satan to take an illegal census of the people. Joab remonstrated with David, to no avail. But he did not complete the work, leaving out the tribes of Levi and Benjamin “because the king’s word had been detestable to Joab.”—1 Chron. 21:1-6; 2 Sam. 24:1-9.

Joins Adonijah’s attempt to take throne

Despite his previous service under David, when David became old and sick, Joab forsook David and joined the conspiracy of David’s son Adonijah. (1 Ki. 1:18, 19) Perhaps he did this because he felt that, with Adonijah as king, he would be the power behind the throne, or it may be that he felt more sure of his position with Adonijah than with Solomon. When he heard that Solomon had been made king by David, he forsook Adonijah. (1 Ki. 1:49) Later, when Adonijah was killed, Joab ran to the tent of Jehovah and took hold of the horns of the altar. (1 Ki. 2:28) This furnished no sanctuary for him, for he was a deliberate murderer; therefore Solomon sent Benaiah to execute him there. Thus Solomon carried out David’s deathbed counsel to him not to let the gray hairs of Joab go down in peace to Sheol, because of the bloodguilt on Joab for his murder of Abner and Amasa, “two men more righteous and better than he was.” Joab was buried in his own house in the wilderness. Thereafter Benaiah was made head of the army.—1 Ki. 2:5, 6, 29-35; 11:21.

The sixtieth psalm, a psalm of David, is devoted, in its latter verses (8-12), to Joab’s victory over the Edomites.—See the superscription of this psalm.

3. The head of a family of “sons of Pahath-moab,” some of whom returned in 537 B.C.E. from Babylonian exile, with Zerubbabel.—Ezra 2:1, 2, 6; Neh. 7:6, 7, 11.

4. At Ezra 8:1, 9, “sons of Joab” are listed among those returning with Ezra in 455 B.C.E. Obadiah the son of Jehiel was at that time family head. In this text they are not connected with the house of Pahath-moab, but it is possible that they are of the same family, or related to, No. 3.

JOAH

(Joʹah) [Jah is brother, perhaps in the sense of “helper”].

1. One of the Levitical gatekeepers assigned in David’s day to guard duty over the storehouses; the third son of Obed-edom.—1 Chron. 26:1, 4, 12-15.

2. A Levite descended from Gershom (Gershon); son of Zimmah. (1 Chron. 6:19b-21) He is possibly the same Joah who, with his son, helped dispose of the unclean objects that Hezekiah had removed from the temple at the beginning of his reign.—2 Chron. 29:1, 3, 12, 16.

3. One of the committee of three sent by King Hezekiah to the Assyrian messenger Rabshakeh, but who were not to answer his charges and brags. Joah and his two companions did, however, ask Rabshakeh to speak to them in the Syrian tongue, which they themselves understood, rather than the Jews’ language in the hearing of others on the city wall. With their clothes ripped apart, they reported his threats to Hezekiah. (2 Ki. 18:18, 26, 36, 37; Isa. 36:3, 11, 21, 22) The construction of the text, “Joah the son of Asaph the recorder,” allows for either Joah or Asaph to be “the recorder,” but it is more likely that Joah himself held this office, just as the two with him are also described by their office.

4. The recorder by whom King Josiah sent money to the workers to repair the temple; son of Joahaz.—2 Chron. 34:8-11.

JOAHAZ

(Joʹa·haz) [shortened form of Jehoahaz, meaning “Jah has taken hold”].

1. Variant spelling of the name of Jehoahaz, king of Israel, as found in certain translations (AS, JP, Ro, RS) of 2 Kings 14:1. There the Masoretic Hebrew text reads Yoh·ʼa·hhazʹ, but on the authority of manuscripts that read Y^ehoh·ʼa·hhazʹ, other translations (AT, JB, Mo, NW) render the name Jehoahaz.—See JEHOAHAZ No. 2.

2. Father of King Josiah’s recorder Joah.—2 Chron. 34:1, 8.

3. Variant spelling, at 2 Chronicles 36:2, of the name of Jehoahaz, the son and successor of Josiah, king of Judah. Here certain translations (AS, AT, JP, Ro) follow the Masoretic text and read Joahaz, whereas others (AV, JB, Mo, NW) read Jehoahaz.—See JEHOAHAZ No. 3.

JOANAN

(Jo·anʹan).

An ancestor of Jesus’ mother Mary; listed apparently as grandson of Zerubbabel.—Luke 3:23, 27.

JOANNA

(Jo·anʹna).

One of several women whom Jesus Christ cured of some infirmity and who then became his followers, ministering to him and his apostles from their own possessions. (Luke 8:1-3) Joanna was apparently with the women present at Jesus’ impalement and, having prepared spices and oil to take to his tomb, they were among the first to find that he had been resurrected. The eleven apostles, however, found their report thereof difficult to believe. (Luke 23:49, 55, 56; 24:1-11) Joanna’s husband Chuza was steward of Herod Antipas.—Luke 8:3.

JOASH

(Jo·ash).

In Hebrew this name is spelled two ways, though in English only as “Joash.” The first and more common, Yoh·ʼashʹ, is a shortened form of Jehoash, meaning “Jehovah is strong” or “Jehovah has bestowed”; the second, Yoh·ʽashʹ, means “Jehovah has come to help, or, aid.”—Numbers 1 and 5 listed below are the latter spelling.

1. A Benjamite in the family line of Becher.—1 Chron. 7:6, 8.

2. A descendant of Judah through his third-named son Shelah.—1 Chron. 2:3; 4:21, 22.

3. The father of Judge Gideon; an Abi-ezrite of the tribe of Manasseh. (Judg. 6:11, 15; 7:14; 8:13, 32) Joash was evidently a man of considerable means and influence in the community, possessing an altar dedicated to Baal, also a “sacred pole,” and having a household of servants. When his son Gideon secretly tore down this altar and sacred pole, and in their place built an altar to Jehovah upon which he sacrificed a seven-year-old bull, the citizens of the place demanded that Joash hand over his son to be put to death. Joash’s answer: “If [Baal] is God, let him make a legal defense for himself.” And with that Joash began calling his son Jerubbaal.—Judg. 6:25-32; 8:29.

4. One of the mighty men of the tribe of Benjamin that joined David’s forces at Ziklag when the latter was outlawed by Saul; son or descendant of Shemaah.—1 Chron. 12:1-3.

5. A chief appointed by King David to oversee the oil supplies.—1 Chron. 27:28, 31.

6. Son of King Ahab and one of those into whose custody the faithful prophet Micaiah was committed