Jayne, Peter, a pioneer IVJethodist Episcopal min- ister, born at Marblehead, IVIass., in 1778, entered the itinerancy in 1797, and in 1805-6 was stationed in Bos- ton, where he died Sept. 5, 1806. Mr. Jayne was a man of great promise and rare abilities. His style was terse and vigorous, his piety consistent, and his manners in- genuous. His early death was deplored by his brethren as the eclipse of a morning star. See Minutes of Con- ferences, i, 146 ; Stevens, Memorials of 3Iethodism, i, ch. xxvi, (G. L. T.)
Ja'zar (// 'la^ijp v. r. 'Ia'0']v), a Grascized form (1 Mace. V, 8) of Jaazek (q. v.).
Ja'zer (Numb, xxxii, 1,3; Josh, xxi, 39 ; 2 Sain, xxiv, 5 ; 1 Chron. vi, 81 ; xxvi, 31 ; Isa. xvi, 8, 9 ; Jer. xlviii, 32). See Jaazer.
Ja'ziz (Heb. Yaziz', l"')'^, prominent ; Sept. 'Iw£^i'^ v. r. 'laZiZ), a Ilagarite overseer of David's flocks (1 Chron. xxvii, 31), which were probably pastured on the east of Jordan, in the nomad country where tlie fore- fathers of Jaziz had for ages roamed (comp. v, 19-22). B.C. 1014. See Hagauite.
Jealousy (nXSp, Kn'><og), properly the feeling of suspicion of a wife's purity (Numb, v, 14 ) ; often used of Jehovah's sensitive regard for the true faith of his Church (Exod. xx, 5, etc.; 2 Cor. xi, 2). See Mar- riage. The same term is sometimes used for anger or indignation, or an intense interest for the honor and prosperity of another (Psa. Ixxix, 5; ICor. x, 22; Zech. i, 14 ; viii, 2). Conjugal jealousy is one of the strongest passions of our nature (Prov. vi, 34 ; Cant, viii, 6). When God is said to be a jealous God, or to be moved to jeal- ousy, or when the still stronger expression is used, "Je- hovah, whose name is Jealous" CExod. xxiv, 14), we aro
JEALOUSY
793
JEARIM
to understand this language as employed to illustrate, rather than to represent, the emotions of the divine mind. The same causes operating upon the human mind would produce what we call anger, jealousy, re- pentance, grief, etc. ; and therefore, when these emotions are ascribed to the mind of God, this language is used because such emotions can be represented to us by no other. Thus God is represented to us as a husband, re- lated to his Church by a marriage covenant that binds her to be wholly for him, and not for another. The more sincere and constant the love, the more sensitive is the heart to the approach of a rival; and the thought of such affection being alienated or corrupted fills the soul with grief and indignation. So God commends the purity, the fervency, and the sincerity of his love to his Church by the most terrific expressions of jealousy. See Idolatuv.
JEALOUSY, IMAGE OF (nX3;3n bpp, Sept. il- Kwv Tov ^»/Xoi;e,Vulg. idolumzeli), an idolatrous object seen by the prophet in that remarkable vision which portrayed to him the abominations that called down the divine vengeance on Jerusalem (Ezek. viii, 3, 5). See Ijiagery, Ciiajiber of. It stood ujjon apedestal ("'iJlTD, " seat") within the inner or priests' court of the Temple, adjoining the great altar, and seems to have been iden- tical witli the statue of Astarte, which Manasseh had the audacious effrontery to erect within the sacred pre- cincts (2 Kings xxi, 7). See Ashtoretu. This idol, arresting the attention of all who came to worship just as they entered, claimed, as the rival of Jehovah, their adoration, and thus was peculiarly offensive to the God of heaven (sec Henderson, Commenfari/, ad loc. ; Bieder- mann, De idolo zeli, Freib. 1757). See Idol.
JEALOUSY-OFFERING (m'SJjp noap, Septuag. Bvaia Zi]\oTV7riac, Vulgate ohlatio zelofypice) was the name of a " meat-offering" which a husband was to bring when he subjected his wife, under charge of adul- terj', before the priest, to the ordeal of the bitter waters (Numb, v, 11 sq.). It consisted of a tenth of an ephah of barley-meal, without oil or frankincense. The priest must wave it (ver. 25), and burn a handful on the altar (ver. 26). The Mishna gives more minute directions {Sotah, ii, 1 ; iii, 1, G). See Adultery. Barley, as an inferior grain to wheat (Phredrus, ii, 8, 9), was symboli- cal of the suspected condition of the wife (Philo, 0pp. ii, 307). Oil and incense, as emblems of joy and piety, were obviously misuitable to the occasion. — Winer, i, 307. See Offering.
JEALOUSY, WATERS 0F(Cli1-i5<^ri t]^-l52rl ip, Numb. v. 19, hitter waters that curse, Sept. tu vSwp tov iXayfiov TOV tTriKaTapio/iivoVj'Vuiff. aqvw istce amaris- sinm in qwix iwdedicta conf/essi,A.\. "this bitter water that causeth the curse"). (See Acoluthi, De aqvis anuii-is maledictiontm inferentibus [Lips. 18G2]). When a He- brew wife was suspected of adultery, her husband brought her first before the judges, and, if she still asserted her innocence, he recjuired that she should drink the icaters ofjeahmsij, that God might, by these means, discover what she attempted to conceal (Numb, v, 12, etc.). The further details are thus described by Dr. Clarke {Com. ad loc.) from the rabbinical authorities (comp. Wagenscil's Sota, pass.) : " Tlie man then produced his witnesses, and they were heard. After this, both the man and the wom- an were conveyed to Jerusalem, and ]ilaced before the San- hedrim; and if she persisted in denying the fact, she was led to the eastern gate of the court of Israel, stri])ped of her own clothes, and dressed in black, before great num- bers of her own sex. The priest then told her that, if she was really innocent, she had nothing to fear ; but if guilty, she might expect to suffer all that the law had denounced against her, to which she answered 'Amen, amen." The priest then wrote the terms of the law in this form : ' If a strange man hath not come near you, and }'ou are not polluted by forsaking the lied of your husband, these bitter waters, which I have cursed, will