J. B. Mayor. JAMIN (p;). — 1. A son of Simeon, On 46"", Ex 6>», Nu 20", 1 Ch 4". The gentUic name Jaminites (')'5:'^) occurs in Nu 26". See Gene- alogy, II. 1. 2. A Judahite, 1 Ch2". See Gene- alogy, IV. 7. 3. A priest (?, or Levite) who took part in the promulgating of the law, Neh 8'.
JAMLECH (11^2:).— A Simeonite chief, 1 Ch 4«*.
JAMNIA Clo^i'Ia, 'lo/x^elo, 'lavvela), 1 Mac 4" 5" lO'® 15", 2 Mac 128' ». 4o_ _ xhe later name of Jabnkkl (wh. see).
Jamnites (ol 'la^vtrat, Jamnitce), gentilic name, 2 Mac 12» ; cf. ol iv 'la/iHif, 12».
JANAI ("Jv:. perhaps for n;jy: 'J" answers'). — A Oadite chief, 1 Ch 5", AV Jaanai.
JANGLING.— In 1 Ti 1« /uaToioXffyio is ti-» in AV ' vaiu juii;,'Unj;,' after Tinil. aud most VSS ; IIV ' vain talking,' which is near tlie Khera. NT ' vnino talke.' This is the only occurrence of tlio word in bibl. Greek, but MoraioXi-yot occurs in Tit 1'°, EV 'vain talker.' The Kng. word 'jan;,'lu' (of Low Germ. origin ; Skeat coinpaies Lat. gaiinire, to jelp) was occasionally used in lUll in the sense (still common) of 'quarrel,' but more frequently in the sense of 'chatter,' and that is its meaning here. Chaucer (Persones Tale) saj's, 'Jangling ii whan man speketh to moche before folk, and clappeth as a mille, and taketh no kepe wliat he seith ' ; and in tlie same Tale, ' A pliilosophre seyde, whan men axed him how that men sholde plese the peple ; and he answerde, "do many gode werkes, and speke few jangles." ' J. HASTINGS.
JANIM (D'j; Kethibh ; AV Janum, following Ij^cr^. Dii;l. — A town in tlie mountains of Hebron, near Beth-tappuah, Jos 15^3, 'f |,g nito is uncertain.
J ANNA! (AV Janna, TR 'la^i'd ; Lach., Tisch., Treg., WH 'lavral). — An ancestor of Jesus, Lk S'".
JANNES AND JAMBRES ('lai-i^j ra! 'Un^pifi).— The traditional names of the two Egyp. magi- cians, who by their encliantnients imitated the signs which Moses showed before Pharaoh. In Scripture the names occur only in 2 Ti 3* ' As Jannes and Jambres withstood Moses, so do these also withstand the truth.' The allusions to them elsewhere are numerous and widespread, tliough full of anachronisms and contradictions. J. and J. are said to have been the sons of Ualaain {Su/iar 90. 2) or his young men {Jems. Targ. Nu 22=^); and yet they were in the court of Pharaoh, and so interpreted a dream of the king as to forebode the birth of Moses, and cause tlie oppression (ib. Ex 1'°). They are mentioned by name as opjios- ing Moses (ift. Ex 7"), but were so awed by Moses' later signs as to become proselytes, and leave Egypt with ' the mixed multitude ' ( Yalk-ut Reubeni 81. 2). They instigated Aaron to make the golden calf (Tikhunim 100. 4), and yet came with Balaam from Petlior when he visited the camp of Balak (Jerus. Targ. Nu 22~). As to their death, there are diverse accounts. Tliey were drowned in the Red Sea, or put to death after the incident of the golden calf, or during the slaughter of Phinehas. Their names occur also in the Gospel of Nicodemxts (ch. 5), where Nicodemus warns Pilate by the example of J. and J. not to condemn Jesus ; in the Acts of Paul and Peter, where Paul makes use of J. and J., to warn Nero against Simon's deceptions (Lipsius, Apocr. Apostelgesch. ii. 3u2), and in Con- stitiit. Apustol. viii. 1, where J. and J. are par- alleled with Annas and Caiaph.as ; while Pallaiiii:3 (c. A.D. 420) narrates that Macarius visited tlieir tomb (Schiirer, HJP II. iii. 150). In Gentile circles we find the Roman writers Pliny {Hist. Nat. XXX. 2) and Apuleius (Apolog. c. 90) mentioning Moses and Jannes among the famous niagiciana of antiquity; and a Gr. philosopher Nuuieniui (2nd cent. A.D.), quoted by Eusebius (Preep. Evang. ix. 8), speaks of J. and J. as Egyp. Upoypaiifiarett. The early date of the tradition ana its wide spread prove Levy in error in contending that J. and J. are John tlie Baptist and Jesus (Chald. Wort. 337).
In 2 Ti 3* there is a various reading Mo^/Sp^t ; and it is interesting to find Mamre, '"i^? or «!=?, in Jewi.sli circles also. The spelling K-imi ■jn'i' is found in Midrash Vayyosha (i.e. from Ex 14"°), and also in Yalkut Snlmeoni and the Talmiidic tractate Menachoth 85a (quoted in Aruch).
It is probable that Jannes, otherwise spelt d\ir or 'iiji', is a corruption of 'lu)ayv7it=]i<fy: with a side
JANNES MW JAMBRES, BOOK OF
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allusion, however, to Aram, •j'r 'he who misleads'; and that Jambrcs is from -i:::, ptcp. 'I?? ' he who opposes.' Tlie insertion of fi into the Yamre and Mamre recalls Ma^/ipi) (Gn 13'») and"A/j3paAi(Ex 0") in LXX. Schottgen gives other spellings of the names in Jewish writings.
LiiEiiiTCRB.— Schottcen (Ilor. Beb.) uid Wet«t«in (Sot. Tut.) on 2 Ti 39 ; Schiirer UJ F u. UL 1498. ; Buitort, Chald. Lex. 1. N;r|^', and the Bible Lexicon!. J. T. MARSHALL.
JANNES AND JAMBRES, BOOK OF.— An apoc- ryplion not yet discovered. It is twice mentioned by Origen. On Mt 27* Origen says that St. Paul, in 2Ti 3', does not nuote 'from public writings, but from a sacred book, which is entitled The Book of Jannes and Manibres.' (The form M.ambres is found in Codd. F G and Itala of 2 Ti 3», and in many Latin authors. The Jews also knew the form "!=")■ On Mt 2,3" Origen adduces 2 Ti 3« as an instance in which an apocr. writing is quoted in Scripture. The same work is prob- ably intended in the Decretum Geln^ii, under the title Pienitevtin Jamnis et Mambrce. AVhether St. Paul really rend the work, or, as Theodoret ojiines, gathered his information from the un- wTitten teaching of the Jews, we can hut con- jecture. There are two points slightly in favour of Origen— (1) The fact tliat the Gentiles, Pliny, Apuleius, and Numenius knew of J. and J., seems to point to a written source ; and since Pliny died A.D. 79, the work was probably in existence before 2 Ti was wTitten. (2) The fact that Pal. Targ. gives the Gr. form of the names on::'i :■:•, seems to imply that here, as in the case of Eldad and Modad (which see), the Targumist is quoting from a written -source. It is probable, then, that we have here to do, not with an oral tradition, but with a delinite apocryphal work.