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