of the later house would become greater than that of the former one. Jehovah would do this by bringing in “the desirable things of all the nations.”—Hag. 2:1-4, 7, 9.

The prophet Zechariah was given a vision in which he beheld Joshua (Jeshua) the high priest standing before the angel of Jehovah, and Satan at his right hand to resist him. Joshua was given a change from befouled garments to robes of state and a clean turban. Then Joshua was told of God’s servant Sprout.—Zech. 3:1-8.

At another time Jehovah told Zechariah to put a crown on Joshua’s head and to say to him: “Here is the man whose name is Sprout . . . And he himself will build the temple of Jehovah, . . . and he must become a priest upon his throne.” This prophecy certainly applied to someone future for, under the Law, priesthood and kingship were strictly separate, and High Priest Joshua never ruled as king over Israel.—Zech. 6:11-13.

5. The head of a Levitical house, some of whom returned from Babylonian exile with Zerubbabel in 537 B.C.E. (Ezra 2:40; Neh. 7:43) If not another person by the same name, a representative of Jeshua’s house signed the “trustworthy arrangement” entered into by the priests, princes and people to walk in God’s law. He was the son of Azaniah (Neh. 9:38; 10:1, 9) and probably the same Jeshua mentioned at Nehemiah 12:8, 24.

“Jozabad the son of Jeshua,” one of the Levites to whom Ezra turned over the silver, gold and vessels for the house of God, was probably a member of this Jeshua’s house.—Ezra 8:33.

Ezer son of Jeshua, a prince of Mizpah, who worked under Nehemiah in repairing Jerusalem’s wall, may have been of the same family.—Neh. 3:19.

6. One of the Levite supervisors of the temple rebuilding.—Ezra 3:9.

7. One of the Levites reading and explaining the Law to the people and taking the lead in worship, under Ezra’s direction. Perhaps of the same house as No. 5.—Neh. 8:7; 9:4, 5.

8. A town in the southern part of Judah where some of the repatriated Jewish remnant dwelt. Its site is identified by some scholars as Tell es-Saʽweh, about twelve miles (c. 20 kilometers) E-NE of Beersheba. (Neh. 11:25, 26) It may be the Shema of Joshua 15:26, and possibly the Sheba of Joshua 19:2.

JESHURUN

(Jeshʹu·run) [upright one; probably drawn from ya·sharʹ (to be righteous)].

An honorary title for Israel. In the Septuagint Version “Jeshurun” becomes a term of affection, it being rendered “beloved.” The designation “Jeshurun” should have reminded Israel of its calling as Jehovah’s covenant people and therefore of its obligation to remain upright. (Deut. 33:5, 26; Isa. 44:2) At Deuteronomy 32:15 the name “Jeshurun” is used ironically. Instead of living up to its name “Jeshurun,” Israel became intractable, forsook its Maker and despised its Savior.

JESIMIEL

(Je·simʹi·el) [God establishes].

One of the Simeonite chieftains who, in King Hezekiah’s day, extended their territory to the E of the valley of Gedor.—1 Chron. 4:24, 34-41.

JESSE

(Jesʹse) [perhaps, Jah exists].

Father of King David of the tribe of Judah; grandson of Ruth and Boaz and a link in the genealogical line from Abraham to Jesus. (Ruth 4:17, 22; Matt. 1:5, 6; Luke 3:31, 32) Jesse fathered eight sons, one of whom apparently died before producing any sons of his own, which may account for the omission of his name from the genealogies of Chronicles. (1 Sam. 16:10, 11; 17:12; 1 Chron. 2:12-15) The two sisters of David, Abigail and Zeruiah, are nowhere called Jesse’s daughters, but one is called “the daughter of Nahash.” (1 Chron. 2:16, 17; 2 Sam. 17:25) It may be that Nahash was the former husband of Jesse’s wife, making her girls half sisters to Jesse’s sons, unless Nahash is another name for Jesse, or even the name of his wife, as some have suggested.

Jesse was a sheep owner living at Bethlehem. After King Saul turned away from true worship, Jehovah sent Samuel to Jesse’s home to anoint one of his sons as king. Jesse brought in the seven older boys, but when Jehovah chose none of these Jesse was obliged to call his youngest son David from pasturing the sheep; this son was Jehovah’s choice.—1 Sam. 16:1-13.

When Saul summoned David to play the soothing harp for him, aged Jesse sent along a generous gift and later granted permission for David to remain some time in attendance at Saul’s court. (1 Sam. 16:17-23; 17:12) Later, when it appears that David was back again tending the sheep, Jesse sent him with some provisions for the three oldest boys, who were in Saul’s army. (1 Sam. 17:13, 15, 17, 18, 20) During the time David was outlawed by Saul, Jesse and his wife were given asylum in Moab.—1 Sam. 22:3, 4.

Often David is called “the son of Jesse,” disparagingly, by persons such as Saul, Doeg, Nabal and Sheba (1 Sam. 20:27, 30, 31; 22:7-9, 13; 25:10; 2 Sam. 20:1; 1 Ki. 12:16; 2 Chron. 10:16), but more respectfully in other instances, for example, by David himself, Ezra, Jehovah God and others.—1 Sam. 16:18; 17:58; 2 Sam. 23:1; 1 Chron. 10:14; 12:18; 29:26; Ps. 72:20; Luke 3:32; Acts 13:22.

The prophetic promise that the “root of Jesse” would ‘stand up as a signal for the peoples’ and would judge in righteousness finds fulfillment in Christ Jesus.—Isa. 11:1-5, 10; Rom. 15:8, 12.

JESUS

(Jeʹsus) [Latin form of the Greek I·e·sousʹ, which corresponds to the Hebrew Ye·shuʹaʽ or Y^eho·hsuʹaʽ and means Salvation (or, Help) of Jehovah].

Jewish historian Josephus of the first century C.E. mentions some twelve persons, other than those in the Bible record, bearing that name. It also appears in the Apocryphal writings of the last centuries of the B.C.E. period. It therefore appears to have been a not uncommon name during that period.

1. The name I·e·sousʹ appears in the Greek text of Acts 7:45 and Hebrews 4:8 and applies to Joshua, the leader of Israel following Moses, death.—See JOSHUA No. 1.

2. An ancestor of Jesus Christ, evidently in his mother’s line. (Luke 3:29) Some ancient manuscripts here read “Jose (s).”—See GENEALOGY OF JESUS CHRIST.

3. A Christian, evidently Jewish, and fellow worker of Paul. He was also called Justus.—Col. 4:11.

4. See JESUS CHRIST.

JESUS CHRIST

The name and title of the Son of God from the time of his anointing while on earth.

The name Jesus (Greek, I·e·sousʹ) corresponds to the Hebrew name Jeshua (or, in fuller form, Jehoshua), meaning “Salvation [or Help] of Jah [Jehovah].” The name itself was not unusual, many men being so named in that period. For this reason persons often added further identification, saying, “Jesus the Nazarene.” (Mark 10:47; Acts 2:22) Christ is from the Greek Khri·stosʹ, the equivalent of the Hebrew Ma·shiʹahh (Messiah), and means “Anointed One.” Whereas the expression “anointed one” was properly applied to others before Jesus, such as Moses, Aaron and David (Heb. 11:24-26; Lev. 4:3; 8:12; 2 Sam. 22:51), the position, office or service to which these were anointed only prefigured or typified the superior position, office and service of Jesus Christ. Jesus is therefore preeminently and uniquely “the Christ, the Son of the living God.”—Matt. 16:16; see CHRIST; MESSIAH.

PREHUMAN EXISTENCE

The person who became known as Jesus Christ did not begin life here on earth. He himself spoke of his prehuman heavenly life. (John 3:13; 6:38, 62; 8:23, 42, 58) John 1:1, 2 gives the heavenly name of the one who became Jesus, saying: “In the beginning the Word [Greek, Loʹgos] was, and the Word was with God, and the Word was a god [“was divine,” AT; Mo; or “of divine being,” Boehmer; State (both German)]. This one was in the beginning with God.” Since Jehovah is eternal and had no beginning (Ps. 90:2; Rev. 15:3), the Word’s being with God from the “beginning” must here refer to the beginning of Jehovah’s creative works. This is confirmed by other texts identifying Jesus as “the first-born of all creation,” “the beginning of the creation by God.” (Col. 1:15; Rev. 1:1; 3:14) Thus the Scriptures identify the Word (Jesus in his prehuman existence) as God’s first creation, his firstborn Son.

That Jehovah was truly the Father or Life-giver to this firstborn Son and, hence, that this Son was actually a creature of God, is evident from Jesus’ own statements. He pointed to God as the Source of his life, saying, “I live because of the Father.” According to the context, this meant that his life resulted from or was caused by his Father, even as the gaining of life by dying men would result from their faith in Jesus’ ransom sacrifice.—John 6:56, 57.

If the estimates of modern-day scientists as to the age of the physical universe are anywhere near correct, Jesus’ existence as a spirit creature began thousands of millions of years prior to the creation of the first human. (Compare Micah 5:2.) This firstborn spirit Son was used by his Father in the creation of all other things. (John 1:3; Col. 1:16, 17) This would include the millions of other spirit sons of Jehovah God’s heavenly family (Dan. 7:9, 10; Rev. 5:11), as well as the physical universe and the creatures originally produced within it. Logically, it was to this firstborn Son that Jehovah said: “Let us make man in our image, according to our likeness.” (Gen. 1:26) All these other created things were not only created “through him” but also “for him,” as God’s Firstborn and the “heir of all things.”—Col. 1:16; Heb. 1:2.

Not a co-Creator

The Son’s share in the creative works, however, did not make him a co-Creator with his Father. The power for creation came from God through his holy spirit or active force. (Gen. 1:2: Ps. 33:6) And since Jehovah is the Source of all life, all animate creation, visible and invisible, owes its life to Him. (Ps. 36:9) Rather than a co-Creator, then, the Son was the agent or instrumentality through whom Jehovah, the Creator, worked. Jesus himself credited God with the creation, as do all the Scriptures.—Matt. 19:4-6; see CREATION.

Wisdom personified

The revelation of this information concerning the Word in the Scriptures fits remarkably the description given at Proverbs 8:22-31. There wisdom is personified, represented as though able to speak and act. (Prov. 8:1) Many professed Christian writers of the early centuries of the Common Era understood this section to refer symbolically to God’s Son in his prehuman state. In view of the texts already considered, there can be no denying that that Son was “produced” by Jehovah “as the beginning of his way, the earliest of his achievements of long ago,” nor that the Son was “beside [Jehovah] as a master worker” during earth’s creation, as described in these verses of Proverbs. It is true that in Hebrew, which assigns gender to its nouns (as do many other languages), the word for “wisdom” is always in the feminine gender. This would continue to be the case even though wisdom is personified and so would not rule out wisdom’s being used figuratively to represent God’s firstborn Son. The Greek word for “love” in the expression “God is love” (1 John 4:8) is also in the feminine gender but that does not make God feminine. Solomon, the principal writer of Proverbs (Prov. 1:1), applied the title qo·heʹleth (congregator) to himself (Eccl. 1:1) and this word is also in the feminine gender.

Wisdom is manifest only by being expressed in some way. God’s own wisdom was expressed in creation (Prov. 3:19, 20) but through his Son. (Compare 1 Corinthians 8:6.) So, too, God’s wise purpose involving mankind is made manifest through, and summed up in, his Son, Jesus Christ. Thus, the apostle could say that Christ represents “the power of God and the wisdom of God,” and that Christ Jesus “has become to us wisdom from God, also righteousness and sanctification and release by ransom.”—1 Cor. 1:24, 30; compare 2:7, 8; Proverbs 8:1, 10, 18-21.

How he is the “only-begotten Son”

Jesus’ being called the “only-begotten Son” (John 1:14; 3:16, 18; 1 John 4:9) does not mean that the other spirit creatures produced were not God’s sons, for they are called sons as well. (Gen. 6:2, 4; Job 1:6; 2:1; 38:4-7) However, by virtue of his being the sole direct creation of his Father, the firstborn Son was unique, different from all others of God’s sons, all of whom were created or begotten by Jehovah through that firstborn Son. So “the Word” was Jehovah’s “only-begotten Son” in a particular sense, even as Isaac was Abraham’s “only-begotten son” in a particular sense (his father already having another son but not by his wife Sarah).—Heb. 11:17; Gen. 16:15.

Why called “the Word”

The name (or, perhaps, title) “the Word” (John 1:1) apparently identifies the function that God’s firstborn Son performed after other intelligent creatures were formed. A similar expression is found at Exodus 4:16, where Jehovah says to Moses concerning his brother Aaron: “And he must speak for you to the people; and it must occur that he will serve as a mouth to you, and you will serve as God to him.” As spokesman for God’s chief representative on earth, Aaron served as a “mouth” for Moses. Likewise with the Word or Logos, who became Jesus Christ. Jehovah evidently used his Son to convey information and instructions to others of his family of spirit sons, even as he used that Son to deliver his message to humans on earth. Showing that he was God’s Word or Spokesman, Jesus said to his Jewish listeners: “What I teach is not mine, but belongs to him that sent me. If anyone desires to do His will, he will know concerning the teaching whether it is from God or I speak of my own originality.”—John 7:16, 17; compare 12:50; 18:37.

Doubtless on many occasions during his prehuman existence as the Word, Jesus acted as Jehovah’s Spokesman to persons on earth. While certain texts refer to Jehovah as though directly speaking to humans, other texts make clear that he did so through an angelic representative. (Compare Exodus 3:2-4 with Acts 7:30, 35; also Genesis 16:7-11, 13; 22:1, 11, 12, 15-18.) Reasonably, in the majority of such cases God spoke through the Word. He likely did so in Eden, for on two of the three occasions where mention is made of God’s speaking there, the Record specifically shows someone was with Him, undoubtedly his Son. (Gen. 1:26-30; 2:16, 17; 3:8-19, 22) The angel who guided Israel through the wilderness and whose voice the Israelites were strictly to obey because ‘Jehovah’s name was within him,’ may therefore have been God’s Son, the Word.—Ex. 23:20-23; compare Joshua 5:13-15.

This does not mean that the Word is the only angelic representative through whom Jehovah has spoken. The inspired statements at Acts 7:53; Galatians 3:19 and Hebrews 2:2, 3 make clear that the Law covenant was transmitted to Moses by angelic sons of God other than his Firstborn.

Jesus continues to bear the name or title “the Word of God” since his return to heavenly glory.—Rev. 19:13, 16.

JESUS’ GODSHIP

Some translations render John 1:1 as saying: “In the beginning was the Word, and the Word was with God, and the Word was God.” Literally the Greek text reads: “In beginning was the word, and the word was toward the god, and god was the word.” The translator must supply capitals as needed in the language into which he translates the text. It is clearly proper to capitalize “God” in translating the phrase “the god,” since this must identify the Almighty God with whom the Word was. But the capitalizing of the word “god” in the second case does not have the same justification.

The New World Translation renders this text: “In the beginning the Word was, and the Word was with God, and the Word was a god.” True, there is no indefinite article (corresponding to “a” or “an”) in the original Greek text. But this does not mean one should not be used in translation, for the koi·neʹ Greek had no indefinite article. Hence, throughout the Christian Greek Scriptures, translators are obliged to use the indefinite article or not according to their understanding of the meaning of the text. All English translations of those Scriptures do contain the indefinite article hundreds of times; yet most do not use it at John 1:1. Nevertheless, its use in the rendering of this text has sound basis.

First, it should be noted that the text itself shows that the Word was “with God,” hence could not ‘be God,’ that is, be the Almighty God. (Note also verse 2, which would be unnecessary if verse 1 actually showed the Word to be God.) Additionally, the word for “god” (Greek, the·osʹ) in its second occurrence in the verse is without the definite article “the” (Greek, ho). Regarding this fact, Bishop Westcott, coproducer of the noted Westcott and Hort Greek text of the Christian Scriptures, says: “It is necessarily without the article (theʹos not ho theʹos) inasmuch as it describes the nature of the Word and does not identify His Person.” (Quoted from page 116 of An Idiom-Book of New Testament Greek, by Professor C. F. D. Moule, 1953 ed.) Other translators, also recognizing that the Greek term is used as an adjective to describe the nature of the Word, therefore render the phrase: “the Word was divine.”—AT.

The Hebrew Scriptures are consistently clear in showing that there is but one Almighty God, the Creator of all things and the Most High, whose name is Jehovah. (Gen. 17:1; Isa. 45:18; Ps. 83:18) For that reason Moses could say to the nation of Israel: “Jehovah our God is one Jehovah. And you must love Jehovah your God with all your heart and all your soul and all your vital force.” (Deut. 6:4, 5) The Christian Greek Scriptures do not contradict this teaching that had been accepted and believed by God’s servants for thousands of years, but instead support it. (Mark 12:29; Rom. 3:29, 30; 1 Cor. 8:6; Eph. 4:4-6; 1 Tim. 2:5) Jesus Christ himself said, “The Father is greater than I am,” and referred to the Father as his God, “the only true God.” (John 14:28; 17:3; 20:17; Mark 15:34; Rev. 1:1; 3:12) On numerous occasions Jesus expressed his inferiority and subordination to his Father. (Matt. 4:9, 10; 20:23; Luke 22:41, 42; John 5:19; 8:42; 13:16) Even after Jesus’ ascension into heaven his apostles continued to present the same picture.—1 Cor. 11:3; 15:20, 24-28; 1 Pet. 1:3; 1 John 2:1; 4:9, 10.

These facts give solid support to a translation such as “the Word was a god” at John 1:1. The Word’s preeminent position among God’s creatures as the Firstborn, the one through whom God created all things, and as God’s Spokesman, gives real basis for his being called “a god” or mighty one. The Messianic prophecy at Isaiah 9:6 foretold that he would be called “Mighty God,” though not the Almighty God, and that he would be the “Eternal Father” of all those privileged to live under him as his subjects. The zeal of his own Father, “Jehovah of armies,” would accomplish this. (Isa. 9:7) Certainly if God’s adversary Satan the Devil is called a “god” (2 Cor. 4:4) because of his dominance over men and demons (1 John 5:19; Luke 11:14-18), then with far greater reason and propriety is God’s firstborn Son called “a god,” “the only-begotten god” as the most reliable manuscripts of John 1:18 call him.

When charged by opposers with ‘making himself a god,’ Jesus’ reply was: “Is it not written in your Law, ‘I said: “You are god”’? If he called ‘gods’ those against whom the word of God came, and yet the Scripture cannot be nullified, do you say to me whom the Father sanctified and dispatched into the world, ‘You blaspheme,’ because I said, I am God’s Son?” (John 10:31-37) Jesus there quoted from Psalm 82, in which human judges, whom God condemned for not executing justice, were called “gods.” (Ps. 82:1, 2, 6, 7) Thus, Jesus showed the unreasonableness of charging him with blasphemy for stating that he was, not God, but God’s Son.

This charge of blasphemy arose as a result of Jesus’ having said: “I and the Father are one.” (John 10:30) That this did not mean that Jesus claimed to be the Father or to be God is evident from his reply, already partly considered. The oneness to which Jesus referred must be understood in harmony with the context of his statement. He was speaking of his works and his care of the “sheep” who would follow him. His works, as well as his words, demonstrated that there was unity, not disunity and disharmony, between him and his Father, a point his reply went on to emphasize. (John 10:25, 26, 37, 38; compare 4:34; 5:30; 6:38-40; 8:16-18.) As regards his “sheep,” he and his Father were likewise at unity in their protecting such sheeplike ones and leading them to everlasting life. (John 10:27-29; compare Ezekiel 34:23, 24.) Jesus’ prayer on behalf of the unity of all his disciples, including future ones, shows that the oneness or union between Jesus and his Father was not as to identity of person but as to purpose and action. In this way Jesus’ disciples could “all be one,” just as he and his Father are one.—John 17:20-23.

In harmony with this, Jesus, responding to a question by Thomas, said: “If you men had known me, you would have known my Father also; from this moment on you know him and have seen him,” and, in answer to a question from Philip, Jesus added: “He that has seen me has seen the Father also.” (John 14:5-9) Again, Jesus’ following explanation shows that this was so because he faithfully represented his Father, spoke the Father’s words and did the Father’s works. (John 14:10, 11; compare John 12:28, 44-49.) It was on this same occasion, the night of his death, that Jesus said to these very disciples: “The Father is greater than I am.”—John 14:28.

The disciples ‘seeing’ the Father in Jesus can also be understood in the light of other Scriptural examples. Jacob, for instance, said to Esau: “I have seen your face as though seeing God’s face in that you received me with pleasure.” He said this because Esau’s reaction had been in harmony with Jacob’s prayer to God. (Gen. 33:9-11; 32:9-12) After God’s interrogation of Job out of a windstorm had clarified that man’s understanding, Job said: “In hearsay I have heard about you, but now my own eye does see you.” (Job 38:1; 42:5; see also Judges 13:21, 22.) The ‘eyes of his heart’ had been enlightened. (Compare Ephesians 1:18.) That Jesus’ statement about seeing the Father was meant to be understood figuratively and not literally is evident from his own statement at John 6:45 as well as from the fact that John, long after Jesus’ death, wrote: “No man has seen God at any time; the only-begotten god who is in the bosom position with the Father is the one that has explained him.”—John 1:18; 1 John 4:12.

“My Lord and my God”

On the occasion of Jesus’ appearance to Thomas and the other apostles, removing Thomas’ doubts of Jesus’ resurrection, the now-convinced Thomas exclaimed to Jesus: “My Lord and my God! [literally, “The Lord of me and the God (ho The·osʹ) of me!”].” (John 20:24-29) Some scholars have viewed this expression as an exclamation of astonishment spoken to Jesus but actually directed to God, his Father. However,