JUDITH
JTTDITH.
—
1.
A
wile
of
Esau,
daughter
of
Beeri
the
Hittite
{Gn
26s<;
cf.
362).
2.
Daughter
of
Merari,
of
the
tribe
of
Simeon
(8'
[cf.
Nu
1']
9");
widow
of
Manasses
of
the
same
tribe.
For
the
book
of
which
she
is
the
heroine
see
art.
Apocrypha,
§
9,
JUEL.—
1.
Es
9"
-Uel,
Ezr
10".
2.
1
Es
9"
=
Joel,
Ezr
10".
JULIA.
—
A
Christian
greeted
by
St.
Paul
in
Ro
16",
perhaps
a
'dependent
of
the
Court,'
and
wife
or
sister
of
Philologus
(Lightfoot,
Philipp.
p.
177).
A.
J.
Maclean.
JULIUS.
—
For
the
voyage
to
Rome
St.
Paul
was
committed
with
other
prisoners
to
the
charge
of
a
centurion
named
JuUus,
'of
the
Augustan
band
'
or
cohort
(Ac
27').
Julius
showed
much
kindness
to
the
Apostle,
and
evidently
treated
him
as
a
man
of
import-ance,
though
he
did
not
take
his
advice
on
a
matter
of
navigation
(27=-
»•
"•
"•
"■
"
28i6).
Sir
Wm.
Ramsay
suggests
(.Si.
Paul,
p.
323)
that,
as
JuUus
rather
than
the
captain
or
'sailing
master'
(not
'owner')
had
supreme
command
(27"),
the
ship
must
have
been
a
Government
vessel.
He
and
his
soldiers
were
probably
frumentarii
or
peregrini,
having
a
camp
at
Rome
and
engaged
in
the
commissariat
of
distant
legions,
and
in
bringing
poUtical
prisoners.
In
28'=
some
MSS
(not
the
best)
say
that
the
prisoners
were
deUvered
to
the
captain
of
the
guard
in
Rome.
This,
if
a
gloss,
is
at
least
probably
true;
the
captain
of
the
peregrini
would
be
meant.
(See
also
art.
Band.)
A.
J.
Maclean.
JUNIAS
or
JUNIA.
—
A
Christian
greeted
by
St.
Paul
in
Ro
16',
but
it
is
uncertain
which
form
is
to
be
taken,
i.e.
whether
a
man
or
a
woman
is
intended.
As
Junias
and
Andronicus
(wh.
see)
were
'of
note
among
the
apostles'
(the
last
word
being
used
in
its
widest
sense)
,
the
former
view
is
more
probable.
Junias
(short
for
Junianus)
was
a
'kinsman'
of
St.
Paul,
i.e.
a
Jew.
A.
J.
Maclean.
JUNIPER
(rSthem)
is
undoubtedly
the
Arab,
ratam,
a
species
of
broom
very
common
in
desert
places
in
Palestine
and
Sinai.
This
broom
(.Retama
retem)
is
in
many
such
places
the
only
possible
shade;
it
sometimes
attains
a
height
of
7
to
8
feet
(1
K
19=).
The
root
is
still
burned
to
furnish
charcoal
(Ps
120').
In
Job
30*
mention
is
made
of
the
roots
being
cut
up
for
food.
As
they
are
bitter
and
nauseous
and
contain
very
little
nourishment,
this
vividly
pictures
the
severity
of
the
famine
in
the
wilderness.
E.
W.
G.
Mastebman.
JUPITER.
—
This
god
is
not
really
referred
to
in
the
Bible.
The
Roman
god
luppiter
('Father
of
Light'
or
'
of
the
sky
')
was
recognized
by
the
Romans
as
corre-sponding
in
attributes
to
the
Greek
god
Zeus,
and
hence
in
modern
times
the
term
'Zeus'
in
the
Bible
(2
Mac
6^)
has
been
loosely
translated
'
Jupiter.'
The
name
Zeus
is
itself
cognate
with
the
first
part
of
the
word
Jupiter,
and
suggests
the
ruler
of
the
firmament,
who
gives
Ught
and
sends
rain,
thunder,
and
other
natural
phenomena
from
the
sky.
He
was
conceived
as
having
usurped
the
authority
of
his
father
Kronos
and
become
the
chief
and
ruler
of
all
the
other
gods.
As
such
he
was
worshipped
all
over
the
Greek
world
in
the
widest
sense
of
that
term.
The
case
of
Ac
14'^.
la
is
further
complicated,
because
there
it
is
not
even
the
Greek
Zeus
who
is
referred
to,
but
the
native
supreme
god
of
the
Lycaonians,
who
was
recognized
by
the
author
of
Acts
to
correspond,
as
their
chief
god,
to
the
Greek
Zeus.
AU
that
we
know
of
this
god
is
that
his
temple
at
Lystra
was
without
the
city
wall
(Ac
14"),
and
that
Barnabas,
as
the
big
silent
man,
was
taken
for
him.
In
Ac
19'*
the
phrase
'from
Jupiter'
simply
means
'from
the
sky'
(cf.
what
is
said
above).
A.
Souter.
JUSHAB-HESED.—
A
son
of
Zerubbabel
(1
Ch
3M).
JUSTICE
(I.).—
Justice,
as
an
attribute
of
God,
is
re-ferred
to
in
AV
in
Job
37^\
Ps
89>«
(RV
'
righteousness
'
)
,
and
Jer
50'.
In
all
cases
the
Heb.
is
tsedeq
or
tsedagah.
JUSTICE
the
word
generally
represented
by
'righteousness'
(see
art.).
The
Divine
justice
is
that
side
of
the
Divine
righteousness
which
exhibits
it
as
absolute
fairness.
In
one
passage
this
justice,
in
operation,
is
represented
by
mishpat
(Job
36").
The
thought
of
the
Divine
justice
is
sometimes
expressed
by
the
latter
word,
tr.
in
EV
'judgment':
Dt
32<,
Ps
89"
97^,
Is
30's.
It
is
implied
in
Abraham's
question
(Gn
182=):
'Shall
not
the
judge
of
all
the
earth
do
right,'
rather
'do
justice?'
(Heb.
mishpat).
In
Dn
i"
'His
ways
are
judgment,'
the
original
is
din.
In
Ac
28'
RV
has
'Justice'
instead
of
"vengeance."
As
the
capital
J
is
intended
to
indicate,
the
writer
must
have
had
in
his
mind
the
goddess
of
justice
of
Greek
poetry,
Dilce,
the
virgin
daughter
of
Zeus,
who
sat
by
his
side.
But
the
people
of
Malta
were
largely
Semites,
not
Hellenes.
What
was
their
equivalent?
A
positive
answer
cannot
be
given,
but
it
may
be
noted
that
Babylonian
mythology
represented
'
justice
and
rectitude
'
as
the
children
of
Shamash
the
sun-
god,
'the
judge
of
heaven
and
earth,'
and
that
the
Phoe-nicians
had
in
their
pantheon
a
Divine
being
named
tsedeg.
W.
Taylor
Smith.
JUSTICE
(II.).
—
1.
The
administration
of
justice
in
early
Israel.
—
(a)
The
earliest
form
of
the
administration
of
justice
was
that
exercised
by
the
head
of
the
family.
He
was
not
only
the
final
authority
to
whom
the
members
of
a
family
appealed
when
questions
of
right
and
wrong
had
to
be
decided,
and
to
whose
sentence
they
had
to
submit,
but
he
also
had
the
power
of
pro-nouncing
even
the
death
penalty
(see
Gn
382').
On
the
other
hand,
the
rights
of
each
member
of
the
family
were
jealously
safeguarded
by
all
the
rest;
if
harm
or
injury
of
any
kind
were
sustained
by
any
member,
all
the
members
were
bound
to
avenge
him;
in
the
case
of
death
the
law
of
blood-revenge
laid
upon
all
the
duty
of
taking
vengeance
by
slaying
a
member
of
the
murderer's
family,
preferably,
but
not
necessarily,
the
murderer
himself.
(6)
The
next
stage
was
that
in
which
justice
was
•
administered
by
the
'elders
of
a
clan
or
tribe
(see
Nu
11").
A
number
of
famiUes,
united
by
ties
of
kinship,
became,
by
the
formation
of
a
clan,
a
unity
as
closely
connected
as
the
family
itself.
In
this
stage
of
the
organization
of
society
the
procedure
in
deciding
questions
of
right
and
wrong
was
doubtless
much
the
same
as
that
which
obtains
even
up
to
the
present
day
among
the
Bedouin
Arabs.
When
a
quarrel
arises
between
two
members
of
the
tribe,
the
matter
is
brought
before
the
acknowledged
head,
the
sheik.
He
seeks
to
make
peace
between
them;
having
heard
both
sides,
he
declares
who
is
right
and
who
is
wrong,
and
settles
the
form
of
satisfaction
which
the
latter
should
make;
but
his
judgment
has
no
binding
force,
no
power
other
than
that
of
moral
suasion;
influence
is
brought
to
bear
by
the
members
of
the
family
of
the
one
declared
to
be
in
the
wrong,
urging
him
to
submit,
—
the
earUer
regime
thus
coming
into
play,
in
a
modified
way;
but
if
he
is
not
to
be
prevailed
upon,
the
issue
is
decided
by
the
sword.
In
Ex
18"-"
we
have
what
purports
to
be
the
original
institution
of
the
administration
of
justice
by
the
elders
of
clans,
Moses
himself
acting
in
the
capacity
of
a
kind
of
court
of
appeal
(.v.^);
it
is,
of
course,
quite
possible
that,
so
far
as
Israel
was
concerned,
this
account
is
historically
true,
but
the
institution
must
have
been
much
older
than
the
time
of
Moses,
and
in
following
Jethro's
guidance,
Moses
was
probably
only
re-instituting
a
regime
which
had
long
existed
among
his
nomad
forefathers.
It
is
a
more
developed
form
of
tribal
justice
that
we
read
of
in
Dt
21i8-2i;
here
the
father
of
a
rebellious
son,
finding
his
authority
set
at
nought,
appeals
to
the
'elders
of
the
city';
in
the
case
of
being
found
guilty
the
death-sentence
is
pronounced
against
the
son,
and
the
sentence
is
carried
out
by
representa-tives
of
the
community.
The
passage
is
an
important
one,
for
it
evidently
contains
echoes
of
very
early
usage,
the
mention
of
the
mother
may
imply
a
distant
rem-
