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