Jonathan Whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Jdg 18:30). His history is recorded in Jdg 17:7 and Jdg 18:30. The Rabbins changed this name into Manasseh "to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants." He became priest of the idol image at Dan, and this office continued in his family till the Captivity. (2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father's accession to the throne (Sa1 13:2). Like his father, he was a man of great strength and activity (Sa2 1:23), and excelled in archery and slinging (Ch1 12:2; Sa2 1:22). The affection that evidently subsisted between him and his father was interrupted by the growth of Saul's insanity. At length, "in fierce anger," he left his father's presence and cast in his lot with the cause of David (Sa1 20:34). After an eventful career, interwoven to a great extent with that of David, he fell, along with his father and his two brothers, on the fatal field of Gilboa (Sa1 31:2, Sa1 31:8). He was first buried at Jabesh-gilead, but his remains were afterwards removed with those of his father to Zelah, in Benjamin (Sa2 21:12). His death was the occasion of David's famous elegy of "the Song of the Bow" (Sa2 1:17). He left one son five years old, Merib-baal, or Mephibosheth (Sa2 4:4; compare Ch1 8:34). (3.) Son of the high priest Abiathar, and one who adhered to David at the time of Absalom's rebellion (Sa2 15:27, Sa2 15:36). He is the last descendant of Eli of whom there is any record. (4.) Son of Shammah, and David's nephew, and also one of his chief warriors (Sa2 21:21). He slew a giant in Gath.

Jonath-elem-rechokim Dove of the dumbness of the distance; i.e., "the silent dove in distant places", title of Psa 56:1. This was probably the name of some well, known tune or melody to which the psalm was to be sung.

Joppa Beauty, a town in the portion of Dan (Jos 19:46; A.V., "Japho"), on a sandy promontory between Caesarea and Gaza, and at a distance of 30 miles north west from Jerusalem. It is one of the oldest towns in Asia. It was and still is the chief sea-port of Judea. It was never wrested from the Phoenicians. It became a Jewish town only in the second century B.C. It was from this port that Jonah "took ship to flee from the presence of the Lord" (Jon 1:3). To this place also the wood cut in Lebanon by Hiram's men for Solomon was brought in floats (Ch2 2:16); and here the material for the building of the second temple was also landed (Ezr 3:7). At Joppa, in the house of Simon the tanner, "by the sea-side," Peter resided "many days," and here, "on the house-top," he had his "vision of tolerance" (Act 9:36). It bears the modern name of Joffo, and exhibitude and squalor of cities ruled over by the Turks. "Scarcely any other town has been so often overthrown, sacked, pillaged, burned, and rebuilt." Its present population is said to be about 16,000. It was taken by the French under Napoleon in 1799, who gave orders for the massacre here of 4,000 prisoners. It is connected with Jerusalem by the only carriage road that exists in the country, and also by a railway completed in 1892. It is noticed on monuments 1600-1300 B.C., and was attacked by Sannacharib 702 B.C..

Joram =Jehoram (1.) One of the kings of Israel (Kg2 8:16, Kg2 8:25, Kg2 8:28). He was the son of Ahab. (2.) Jehoram, the son and successor of Jehoshaphat on the throne of Judah (Kg2 8:24).

Jordan Heb. Yarden , "the descender;" Arab. Nahr-esh-Sheriah , "the watering-place" the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it "descends" to the Dead Sea. It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which is a fountain. This is the other source of the Jordan, and has always been regarded by the Jews as its true source. It rushes down to the plain in a foaming torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.) But besides these two historical fountains there is a third, called the Hasbany, which rises in the bottom of a valley at the western base of Hermon, 12 miles north of Tell-el-Kady. It joins the main stream about a mile below the junction of the Leddan and the Banias. The river thus formed is at this point about 45 feet wide, and flows in a channel from 12 to 20 feet below the plain. After this it flows, "with a swift current and a much-twisted course," through a marshy plain for some 6 miles, when it falls into the Lake Huleh, "the waters of Merom" (q.v.). During this part of its course the Jordan has descended about 1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of Lake Huleh, here almost on a level with the sea, it flows for 2 miles "through a waste of islets and papyrus," and then for 9 miles through a narrow gorge in a foaming torrent onward to the Sea of Galilee (q.v.). "In the whole valley of the Jordan from the Lake Huleh to the Sea of Galilee there is not a single settled inhabitant. Along the whole eastern bank of the river and the lakes, from the base of Hermon to the ravine of Hieromax, a region of great fertility, 30 miles long by 7 or 8 wide, there are only some three inhabited villages. The western bank is almost as desolate. Ruins are numerous enough. Every mile or two is an old site of town or village, now well nigh hid beneath a dense jungle of thorns and thistles. The words of Scripture here recur to us with peculiar force: 'I will make your cities waste, and bring your sanctuaries unto desolation... And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it... And your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate' (Lev 26:31)." Dr. Porter's Handbook. From the Sea of Galilee, at the level of 682 feet below the Mediterranean, the river flows through a long, low plain called "the region of Jordan" (Mat 3:5), and by the modern Arabs the Ghor, or "sunken plain." This section is properly the Jordan of Scripture. Down through the midst of the "plain of Jordan" there winds a ravine varying in breadth from 200 yards to half a mile, and in depth from 40 to 150 feet. Through it the Jordan flows in a rapid, rugged, tortuous course down to the Dead Sea. The whole distance from the southern extremity of the Sea of Galilee to the Dead Sea is in a straight line about 65 miles, but following the windings of the river about 200 miles, during which it falls 618 feet. The total length of the Jordan from Banias is about 104 miles in a straight line, during which it falls 2,380 feet. There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax by the Greeks. It formed the boundary between Bashan and Gilead. It drains the plateau of the Hauran. (2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho. The first historical notice of the Jordan is in the account of the separation of Abraham and Lot (Gen 13:10). "Lot beheld the plain of Jordan as the garden of the Lord." Jacob crossed and re-crossed "this Jordan" (Gen 32:10). The Israelites passed over it as "on dry ground" (Jos 3:17; Psa 114:3). Twice afterwards its waters were miraculously divided at the same spot by Elijah and Elisha (Kg2 2:8, Kg2 2:14). The Jordan is mentioned in the Old Testament about one hundred and eighty times, and in the New Testament fifteen times. The chief events in gospel history connected with it are (1.) John the Baptist's ministry, when "there went out to him Jerusalem, and all Judea, and were baptized of him in Jordan" (Mat 3:6). (2.) Jesus also "was baptized of John in Jordan" (Mar 1:9).

Joseph Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen 30:23, Gen 30:24), who, on the occasion of his birth, said, "God hath taken away [Heb. 'asaph ] my reproach." "The Lord shall add [Heb. yoseph ] to me another son" (Gen 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. "Now Israel loved Joseph more than all his children, because he was the son of his old age," and he "made him a long garment with sleeves" (Gen 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be rendered, "a coat of many pieces", i.e., a patchwork of many small pieces of diverse colours. When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (Gen 37:4). They "hated him, and could not speak peaceably unto him." Their anger was increased when he told them his dreams (Gen 37:11). Jacob desiring to hear tidings of his sons, who had gone to Shechem with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to make inquiry regarding them. Joseph found that they had left Shechem for Dothan, whither he followed them. As soon as they saw him coming they began to plot against him, and would have killed him had not Reuben interposed. They ultimately sold him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver (about 2 pounds, 10 shekels), ten pieces less than the current value of a slave, for "they cared little what they had for him, if so be they were rid of him." These merchants were going down with a varied assortment of merchandise to the Egyptian market, and thither they conveyed him, and ultimately sold him as a slave to Potiphar, an "officer of Pharaoh's, and captain of the guard" (Gen 37:36). "The Lord blessed the Egyptian's house for Joseph's sake," and Potiphar made him overseer over his house. At length a false charge having been brought against him by Potiphar's wife, he was at once cast into the state prison (Gen. 39 - 40), where he remained for at least two years. After a while the "chief of the cupbearers" and the "chief of the bakers" of Pharaoh's household were cast into the same prison (Gen 40:2). Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said. This led to Joseph's being remembered subsequently by the chief butler when Pharaoh also dreamed. At his suggestion Joseph was brought from prison to interpret the king's dreams. Pharaoh was well pleased with Joseph's wisdom in interpreting his dreams, and with his counsel with reference to the events then predicted; and he set him over all the land of Egypt (Gen 41:46), and gave him the name of Zaphnath-paaneah. He was married to Asenath, the daughter of the priest of On, and thus became a member of the priestly class. Joseph was now about thirty years of age. As Joseph had interpreted, seven years of plenty came, during which he stored up great abundance of corn in granaries built for the purpose. These years were followed by seven years of famine "over all the face of the earth," when "all countries came into Egypt to Joseph to buy corn" (Gen 41:56, Gen 41:57; Gen 47:13, Gen 47:14). Thus "Joseph gathered up all the money that was in the land of Egypt, and in the land of Canaan, for the corn which they bought." Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh. During this period of famine Joseph's brethren also came down to Egypt to buy corn. The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Gen. 42-45). Joseph directed his brethren to return and bring Jacob and his family to the land of Egypt, saying, "I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Regard not your stuff; for the good of all the land is yours." Accordingly Jacob and his family, to the number of threescore and ten souls, together with "all that they had," went down to Egypt. They were settled in the land of Goshen, where Joseph met his father, and "fell on his neck, and wept on his neck a good while" (Gen 46:29). The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people. An inscription speaks of it as a district given up to the wandering shepherds of Asia. Jacob at length died, and in fulfillment of a promise which he had exacted, Joseph went up to Canaan to bury his father in "the field of Ephron the Hittite" (Gen 47:29; Gen 50:1). This was the last recorded act of Joseph, who again returned to Egypt. "The 'Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the Pharaoh. There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state." By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Gen 41:50). Joseph having obtained a promise from his brethren that when the time should come that God would "bring them unto the land which he swore to Abraham, to Isaac, and to Jacob," they would carry up his bones out of Egypt, at length died, at the age of one hundred and ten years; and "they embalmed him, and he was put in a coffin" (Gen 50:26). This promise was faithfully observed. Their descendants, long after, when the Exodus came, carried the body about with them during their forty years' wanderings, and at length buried it in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Jos 24:32; compare Gen 33:19). With the death of Joseph the patriarchal age of the history of Israel came to a close. The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign of Thothmes III., long after the expulsion of the Hyksos. The name Joseph denotes the two tribes of Ephraim and Manasseh in Deu 33:13; the kingdom of Israel in Eze 37:16, Eze 37:19, Amo 5:6; and the whole covenant people of Israel in Psa 81:4. (2.) One of the sons of Asaph, head of the first division of sacred musicians (Ch1 25:2, Ch1 25:9). (3.) The son of Judah, and father of Semei (Luk 3:26). Other two of the same name in the ancestry of Christ are also mentioned (Luk 3:24, Luk 3:30). (4.) The foster-father of our Lord (Mat 1:16; Luk 3:23). He lived at Nazareth in Galilee (Luk 2:4). He is called a "just man." He was by trade a carpenter (Mat 13:55). He is last mentioned in connection with the journey to Jerusalem, when Jesus was twelve years old. It is probable that he died before Jesus entered on his public ministry. This is concluded from the fact that Mary only was present at the marriage feast in Cana of Galilee. His name does not appear in connection with the scenes of the crucifixion along with that of Mary (q.v.), Joh 19:25. (5.) A native of Arimathea, probably the Ramah of the Old Testament (Sa1 1:19), a man of wealth, and a member of the Sanhedrim (Mat 27:57; Luk 23:50), an "honourable counsellor, who waited for the kingdom of God." As soon as he heard the tidings of Christ's death, he "went in boldly" (lit. "having summoned courage, he went") "unto Pilate, and craved the body of Jesus." Pilate having ascertained from the centurion that the death had really taken place, granted Joseph's request, who immediately, having purchased fine linen (Mar 15:46), proceeded to Golgotha to take the body down from the cross. There, assisted by Nicodemus, he took down the body and wrapped it in the fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought (Joh 19:39), and then conveyed the body to the new tomb hewn by Joseph himself out of a rock in his garden nearby. There they laid it, in the presence of Mary Magdalene, Mary the mother of James, and other women, and rolled a great stone to the entrance, and departed (Luk 23:53, Luk 23:55). This was done in haste, "for the Sabbath was drawing on" (compare Isa 53:9). (6.) Surnamed Barsabas (Act 1:23); also called Justus. He was one of those who "companied with the apostles all the time that the Lord Jesus went out and in among them" (Act 1:21), and was one of the candidates for the place of Judas.

Joshua Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num 13:16 (A.V.), and Jesus in Act 7:45 and Heb 4:8 (R.V., Joshua). He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Exo 17:8). He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (Exo 32:17). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (Num 13:16, Num 13:17), and only he and Caleb gave an encouraging report. Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (Deu 31:23). The people were encamped at Shittim when he assumed the command (Jos 1:1); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (Jos 1:1). Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name. Six nations and thirty-one kings were conquered by him (Jos 11:18; Jos 12:24). Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance. (See SHILOH; PRIEST.) His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan. He was buried in his own city of Timnathserah (Josh. 24); and "the light of Israel for the time faded away." Joshua has been regarded as a type of Christ (Heb 4:8) in the following particulars: (1.) In the name common to both; (2.) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and (3.) as Joshua succeeded Moses, so the Gospel succeeds the Law. The character of Joshua is thus well sketched by Edersheim, "Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (Exo 17:9, Exo 17:13), while Moses in the prayer of faith held up to heaven the God-given 'rod.' It was no doubt on that occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is help' (Num 13:16). And this name is the key to his life and work. Alike in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, 'Jehovah is help.' To this outward calling his character also corresponded. It is marked by singleness of purpose, directness, and decision... He sets an object before him, and unswervingly follows it" (Bible Hist., iii. 103).

Joshua, The Book of Contains a history of the Israelites from the death of Moses to that of Joshua. It consists of three parts: (1.) The history of the conquest of the land (Josh. 1 - 12). (2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (Josh. 13 - 22), and the dismissal of the eastern tribes to their homes. This section has been compared to the Domesday Book of the Norman conquest. (3.) The farewell addresses of Joshua, with an account of his death (Josh. 23, 24). This book stands first in the second of the three sections, (1.) the Law, (2.) the Prophets, (3.) the "other writings" = Hagiographa, into which the Jewish Church divided the Old Testament. There is every reason for concluding that the uniform tradition of the Jews is correct when they assign the authorship of the book to Joshua, all except the concluding section; the last verses (Jos 24:29) were added by some other hand. There are two difficulties connected with this book which have given rise to much discussion, (1.) The miracle of the standing still of the sun and moon on Gibeon. The record of it occurs in Joshua's impassioned prayer of faith, as quoted (Jos 10:12) from the "Book of Jasher" (q.v.). There are many explanations given of these words. They need, however, present no difficulty if we believe in the possibility of God's miraculous interposition in behalf of his people. Whether it was caused by the refraction of the light, or how, we know not. (2.) Another difficulty arises out of the command given by God utterly to exterminate the Canaanites. "Shall not the Judge of all the earth do right?" It is enough that Joshua clearly knew that this was the will of God, who employs his terrible agencies, famine, pestilence, and war, in the righteous government of this world. The Canaanites had sunk into a state of immorality and corruption so foul and degrading that they had to be rooted out of the land with the edge of the sword. "The Israelites' sword, in its bloodiest executions, wrought a work of mercy for all the countries of the earth to the very end of the world." This book resembles the Acts of the Apostles in the number and variety of historical incidents it records, and in its many references to persons and places; and as in the latter case the epistles of Paul (see Paley's Horce Paul.) confirm its historical accuracy by their incidental allusions and "undesigned coincidences," so in the former modern discoveries confirm its historicity. The Amarna tablets (see ADONI-ZEDEC) are among the most remarkable discoveries of the age. Dating from about 1480 B.C. down to the time of Joshua, and consisting of official communications from Amorite, Phoenician, and Philistine chiefs to the king of Egypt, they afford a glimpse into the actual condition of Palestine prior to the Hebrew invasion, and illustrate and confirm the history of the conquest. A letter, also still extant, from a military officer, "master of the captains of Egypt," dating from near the end of the reign of Rameses II., gives a curious account of a journey, probably official, which he undertook through Palestine as far north as to Aleppo, and an insight into the social condition of the country at that time. Among the things brought to light by this letter and the Amarna tablets is the state of confusion and decay that had now fallen on Egypt. The Egyptian garrisons that had held possession of Palestine from the time of Thothmes III., some two hundred years before, had now been withdrawn. The way was thus opened for the Hebrews. In the history of the conquest there is no mention of Joshua having encountered any Egyptian force. The tablets contain many appeals to the king of Egypt for help against the inroads of the Hebrews, but no help seems ever to have been sent. Is not this just such a state of things as might have been anticipated as the result of the disaster of the Exodus? In many points, as shown under various articles, the progress of the conquest is remarkably illustrated by the tablets. The value of modern discoveries in their relation to Old Testament history has been thus well described: "The difficulty of establishing the charge of lack of historical credibility, as against the testimony of the Old Testament, has of late years greatly increased. The outcome of recent excavations and explorations is altogether against it. As long as these books contained, in the main, the only known accounts of the events they mention, there was some plausibility in the theory that perhaps these accounts were written rather to teach moral lessons than to preserve an exact knowledge of events. It was easy to say in those times men had not the historic sense. But the recent discoveries touch the events recorded in the Bible at very many different points in many different generations, mentioning the same persons, countries, peoples, events that are mentioned in the Bible, and showing beyond question that these were strictly historic. The point is not that the discoveries confirm the correctness of the Biblical statements, though that is commonly the case, but that the discoveries show that the peoples of those ages had the historic sense, and, specifically, that the Biblical narratives they touch are narratives of actual occurrences."

Josiah Healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (Kg2 22:1; Ch2 34:1). His history is contained in 2 Kings 22, 23. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (Kg2 23:25). He "did that which was right in the sight of the Lord, and walked in all the way of David his father." He ascended the throne at the early age of eight years, and it appears that not till eight years afterwards did he begin "to seek after the God of David his father." At that age he devoted himself to God. He distinguished himself by beginning a war of extermination against the prevailing idolatry, which had practically been the state religion for some seventy years (Ch2 34:3; compare Jer 25:3, Jer 25:11, Jer 25:29). In the eighteenth year of his reign he proceeded to repair and beautify the temple, which by time and violence had become sorely dilapidated (Kg2 22:3, Kg2 22:5, Kg2 22:6; Kg2 23:23; Ch2 34:11). While this work was being carried on, Hilkiah, the high priest, discovered a roll, which was probably the original copy of the law, the entire Pentateuch, written by Moses. When this book was read to him, the king was alarmed by the things it contained, and sent for Huldah, the "prophetess," for her counsel. She spoke to him words of encouragement, telling him that he would be gathered to his fathers in peace before the threatened days of judgment came. Josiah immediately gathered the people together, and engaged them in a renewal of their ancient national covenant with God. The Passover was then celebrated, as in the days of his great predecessor, Hezekiah, with unusual magnificence. Nevertheless, "the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah" (2 Kings 22:3-20; Kg2 23:21; 2 Chr. 35:1-19). During the progress of this great religious revolution Jeremiah helped it on by his earnest exhortations. Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in an expedition against the king of Assyria, with the view of gaining possession of Carchemish, sought a passage through the territory of Judah for his army. This Josiah refused to permit. He had probably entered into some new alliance with the king of Assyria, and faithful to his word he sought to oppose the progress of Necho. The army of Judah went out and encountered that of Egypt at Megiddo, on the verge of the plain of Esdraelon. Josiah went into the field in disguise, and was fatally wounded by a random arrow. His attendants conveyed him toward Jerusalem, but had only reached Hadadrimmon, a few miles south of Megiddo, when he died (Kg2 23:28, Kg2 23:30; compare Ch2 35:20), after a reign of thirty-one years. He was buried with the greatest honours in fulfillment of Huldahs prophecy (Kg2 22:20; compare Jer 34:5). Jeremiah composed a funeral elegy on this the best of the kings of Israel (Lam 4:20; Ch2 35:25). The outburst of national grief on account of his death became proverbial (Zac 12:11; compare Rev 16:16).

Jot Or Iota, the smallest letter of the Greek alphabet, used metaphorically or proverbially for the smallest thing (Mat 5:18); or it may be = yod, which is the smallest of the Hebrew letters.