Jonathan

Saul’s son, David’s dear friend, (1 Sam. 18: 1.) His death, with that of Saul, gave birth to one of the most poetical as well as devout elegies the world ever knew (2 Sam. i. 17. His name is compounded of Nathan, a gift; and Jab, the Lord. There are many of this name in Scripture.

Jonathan, a Levite, the son of Gershom, Judg. 18: 20.

Jonathan, the son of Abiather the priest, 1 Kings i. 42.

Jonathan, the son of Shage the Hararite, I Chron. xi. 34.

Jonathan, the son of Shimeah, 1 Chron. xx. 7.

Jonathan, or Jehonathan, the son of Uzziah, 1 Chron. 27. 25.

Jonathan, the son of Ashel, Ezra x. 15.

Jonathan, the High Preist, Neh. x2: 10.

Jonathan, the Scribe, Jer. 37. 14, 15.

the son of Saul, a prince of an excellent disposition, and in all varieties of fortune a sincere and steady friend to David. Jonathan gave signal proofs of courage and conduct upon all occasions that offered, during the wars between his father and the Philistines. The death of Jonathan was lamented by David, in one of the noblest and most pathetic odes ever uttered by genius consecrated by pious friendship. See 1Sa 13:16, &c; 1Sa 14:1-2, &c.

Jonathan, 1

Jonathan (God-given), a Levite descended from Gershom, the son of Moses, not Manasseh, as in our common copies, an interpolation made (Jdg 18:30) in order to save the character of the great lawgiver from the stain of having an idolater among his immediate descendants. The history of this Jonathan is involved in the narrative which occupies Judges 17-18; and the events themselves appear to have occurred soon after the death of Joshua, and of the elders who outlived him, when the government was in a most unsettled state.

Jonathan, who was resident at Bethlehem, lived at a time when the dues of the sanctuary did not afford a livelihood to the numerous Levites who had a claim upon them; and belonged to a tribe destitute of the landed possessions which gave to all others a sufficient maintenance. He, therefore, went forth to seek his fortune. In Mount Ephraim he came to ’a house of gods,’ which had been established by one Micah, who wanted nothing but a priest to make his establishment complete [MICAH]. This person made Jonathan what was manifestly considered the handsome offer of engaging him as his priest for his victuals, a yearly suit of clothes, and ten shekels (twenty-five shillings) a year in money. Here he lived for some time, till the Danite spies, who were sent by their tribe to explore the north, passed this way and formed his acquaintance. When, not long after, the body of armed Danites passed the same way when going to settle near the sources of the Jordan, the spies mentioned Micah’s establishment to them; on which they went and took away not only ’the ephod, the teraphim, and the graven image,’ but the priest also, that they might set up the same worship in the place of which they were going to take possession. Micah vainly protested against this robbery; but Jonathan himself was glad at the improvement in his prospects, and from that time, even down to the captivity, he and his descendants continued to be priests of the Danites in the town of Laish, the name of which they changed to Dan.

There is not any reason to suppose that this establishment, whether in the hands of Micah or of the Danites, involved an apostasy from Jehovah. It appears rather to have been an attempt to localize or domesticate His presence, under those symbols and forms of service which were common among the neighboring nations, but were forbidden to the Hebrews. The offence here was twofold—the establishment of a sacred ritual different from the only one which the law recognized, and the worship by symbols, naturally leading to idolatry, with the ministration of one who could not legally be a priest, but only a Levite, and under circumstances in which no Aaronic priest could legally have officiated. It is more than likely that this establishment was eventually merged in that of the golden calf, which Jeroboam set up in this place, his choice of which may very possibly have been determined by its being already in possession of ’a house of gods.’

Jonathan, 2

Jonathan, eldest son of Saul, king of Israel, and consequently heir apparent of the throne which David was destined to occupy (1Sa 14:9; 1Ch 8:33; 1Ch 9:39). The war with the Philistines, which occupied the early part of his father’s reign, afforded Jonathan more than one opportunity of displaying the chivalrous valor and the princely qualities with which he was endowed. His exploit in surprising the Philistine garrison at Michmash, attended only by his armor-bearer, is one of the most daring which history or even romance records (1Sa 14:1-14). His father came to follow up this victory, and in the ensuing pursuit of the confounded Philistines, Jonathan, spent with fatigue and hunger, refreshed himself with some wild honey which he found in a wood through which he passed. He knew not that his father had rashly vowed to put to death anyone who touched a morsel of food before night. When the fact transpired, Saul felt himself bound to execute his vow even upon his gallant son; but the people, with whom the young prince was a great favorite, interposed and prevented the execution of his design (1Sa 14:16-52).

Jealousy and every mean or low feeling were strangers to the generous heart of Jonathan. Valiant and accomplished himself, none knew better how to acknowledge valor and accomplishment in others. The act of David in meeting the challenge of Goliath, and in overcoming that huge barbarian, entirely won his heart; and from that day forward the son of Jesse found no one who loved him so tenderly, who admired his high gifts with so much enthusiasm, or who risked so much to preserve him from harm, as the very prince whom he was destined to exclude from a throne. Jonathan knew well what was to happen, and he submitted cheerfully to the appointment which gave the throne of his father to the young shepherd of Bethlehem. In the intensity of his love and confidence he shrank not to think of David as his destined king and master; and his dreams of the future pictured nothing brighter than the day in which David should reign over Israel, and he be one with him in friendship, and next to him in place and council.

When Saul began to hate David as his intended successor, he was highly displeased at the friendship which had arisen between him and his son. This exposed Jonathan to much contumely, and even to danger of life; for, once at least, the king’s passion against him on this account rose so high that he cast a javelin at him ’to smite him to the wall.’

This unequivocal act taught Jonathan that the court of Saul was no safe place for David. He told him so, and they parted with many tears. David then set forth upon those wanderings among strangers and in solitary places, which boasted all the time of Saul. The friends met only once more. Saul was in pursuit of David when he was in the wilderness of Ziph; and Jonathan would not forbear coming to him secretly in the wood to give him comfort and encouragement (1Sa 23:16-18). Nothing more is related Jonathan till both he and his father lost their lives in the fatal battle of Gilboa, combating against the enemies of their country.

1. A Levite, son of Gershom, and grandson of Moses, who after the death of Joshua impiously served as a priest, first to Micah, and then to the Danites in Laish or Dan, where his posterity succeeded him until the captivity, Jdg 17:1-18:31.\par 2. The eldest son of Saul, and one of the loveliest characters in Old Testament history. The narrative of his brilliant exploit in Michmash, 1Sa 13:1-14:52, illustrates his pious faith, his bravery, (see also 1Sa 13:3 ) and the favor borne him by the people, who would not suffer him to be put to death in consequence of Saul’s foolish vow. This valiant and generous prince loved David as his own soul, 1Sa 18:1-4 19:2 20:1-42; and though convinced that his friend was chosen of God for the throne, nobly yielded his own pretensions, and reconciled fidelity to his father with the most pure and disinterested friendship for David. He perished with his father, in battle with the Philistines at mount Gilboa; and nothing can surpass the beauty and pathos of the elegy in which David laments his friend, 2Sa 1:1-27, whose son Mephibosheth he afterwards sought out and befriended, 2Sa 9:1-13 .\par

Jon’athan. That is, "the gift of Jehovah", the eldest son of King Saul. (B.C. about 1095-1056). He was a man of great strength and activity. 2Sa 1:23. He was also famous as a warrior, 1Ch 12:2, as is shown by the courage he showed, in attacking the garrison of the Philistines, in company with his armor-bearer only, slaying twenty men and putting an army to flight. 1Sa 14:6-16. During the pursuit, Jonathan, who had not heard of the rash curse, 1Sa 14:24, which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf , of the hero of that great day, and Jonathan was saved. 1Sa 14:24-45.

The chief interest of Jonathan’s career is derived , from the friendship with David, which began on the day of David’s return, from the victory over the champion of Gath, and continued till his death. Their last meeting was in a forest of Ziph, during Saul’s pursuit of David. 1Sa 23:16-18. From this time forth, we hear no more till the battle of Gilboa. In that battle, he fell. 1Sa 31:2; 1Sa 31:8. (B.C. 1056). His ashes were buried first at Jabesh-gilead, 1Sa 31:13, but were afterward, removed with those of his father to Zelah in Benjamin. 2Sa 21:12. The news of his death occasioned the celebrated elegy of David. He left a son, Mephibosheth. See Mephibosheth.

1. A nephew of David. 2Sa 21:21; 1Ch 20:7. He engaged in single combat with, and slew, a gigantic Philistine of Gath. 2Sa 21:21. (B.C. 1018).

2. The son of Abiathar, the high priest, is the last descendant of Eli, of whom we hear anything. 2Sa 15:36; 2Sa 17:15-21; 1Ki 1:42-43. (B.C. 1023).

3. One of David’s heroes. 2Sa 23:32; 1Ch 11:34.

4. The son or descendant of Gershom, the son of Moses. Jdg 18:30. See Micah. (B.C. about 1425).

5. One of the Bene-Adin, (that is, sons of Adin). Ezr 8:6.

6. A priest, the son of Asahel, in the time of Ezra. Ezr 10:15. (B.C. 459).

7. A priest, of the family of Melieu. Neh 12:14.

8. One of the sons of Kareah, and brother of Johanan. Jer 40:8. (B.C. 587).

9. Son of Joiada, and his successor in the high priesthood. Neh 12:11; Neh 12:22-23. (B.C. before 332).

10. Father of Zechariah, a priest, who blew the trumpet, at the dedication of the wall. Neh 12:35.

11. 1Es 8:32. See Jonathan, 6. (B.C. 446).

("Jehovah’s gift".)

1. Son of Gershom. (See GERSHOM.) Sprung from Moses (changed to "Manasseh" in the keri or margin Hebrew): Jdg 18:30. It marks how prone to idolatry were the Israelites, that the priest to Micah’s images and afterward to the Danites was a Levite, whose special duty it was to maintain pure Jehovah’s worship, and he a descendant of Moses himself! Idolatry begins with the people, it being natural to our sensuous cravings; then it seeks the sanction of the church. Micah began with robbery of his own mother; her curses extorted restitution; she as a meritorious act consecrated the money for a "graven image" (pecel) and the "molten pedestal" (massecah) on which it stood like Aaron’s calf (Exo 32:4), to be a representation of Jehovah; it was the forerunner of Jeroboam’s calves long after and idol. (See CALVES; IDOL.)

Micah had a domestic sanctuary in which he consecrated his son as priest; here the image was set. The ephod was an imitation of the high priest’s shoulder dress. The teraphim or household gods were also worshipped as givers of prosperity and as oracles. The time was very shortly after Joshua’s death, an age when there was no king, and the law and the judges were not as yet well established (Jdg 17:1-6). Micah afterwards found a Levite for the service, who had sojourned in Bethlehem Judah and left it to seek maintenance where he could, in Mount Ephraim. It was Jonathan. With the self deceiving folly of idolaters Micah then said, "now I know that Jehovah will do me good seeing I have a Levite to my priest," as if a Levite’s presence could bless where both priest and patron were apostates from the God of all blessing.

Five Danite spies, on their way to search for a settlement in the far N. for their tribe, recognized Jonathan. At their request he consulted God for them and promised them success. Six hundred Danites of Zorah and Eshtaol, led by the spies’ report, marched to Dan or Laish. (See DAN.) On their way the live carried off the graven image, ephod, teraphim, and molten (cast) pedestal (Keil). Jonathan at their invitation was. "glad" to accompany them; ambition readily prompted the desire to be priest to a tribe and clan rather than to one individual. Micah with self convicting folly expostulated in vain, "ye have taken away my gods which I made (!) and the priest, ... and what have I more?" His loss was his gain, and their gain a fatal loss, if only he and they knew it. The priesthood remained hereditary in the family of Jonathan "until the captivity of the ark" (the taking of the ark by the Philistines), and Micah’s images of his own making remained set up "all the time that the house of God was in Shiloh." Their idolatry was in the land of spiritual light and privileges (Luk 12:47-48).

2. Saul’s oldest son. About 30 when first introduced, commanding a thousand at Gibeah (1Sa 13:2; compare 2Sa 2:8; 2Sa 2:10, which shows that Ishbosheth his younger brother was 40 at Saul’s death). Meribbaal, or Mephibosheth, was born to him five years before his death (2Sa 4:4; 1Ch 8:34). Famed for swiftness and strength as a warrior (2Sa 1:23); and especially for skill with the bow (2Sa 1:22; 1Ch 12:2). His "bow turned not back," his invariable accoutrement (1Sa 18:4; 1Sa 20:35). Dutifully devoted to his father, whose constant companion he was (1Sa 20:2; 1Sa 20:25), yet true to his bosom friend David, whose modest:, youthful beauty, and heroic bravery won his whole heart at their first meeting after Goliath’s fall, against whom nevertheless Saul cherished such deadly spite. He knew David’s loyalty amidst all his father’s suspicions.

Knowing also God’s revealed will to exalt David to Saul’s forfeited throne, Jonathan bowed to it with pious submission. Instead of jealousy, unselfish love made him rejoice in his friend’s prospective exaltation at his own cost, and only covet to be next in rank to David: as he said when he went to David "and strengthened his hand in God," his last interview with him in the wood of Ziph (1Sa 23:16-17). Loving David "as his own soul" (1Sa 20:17; 1Sa 20:42), he withstood his father’s reproaches and attempts to alienate his affections by representing "as long as the son of Jesse liveth ... thou shalt not be established, nor thy kingdom." He privately intimated to David his father’s resolve to kill him (1Sa 19:2); but at the intercession of Jonathan (1Sa 19:4-6) Saul for the present gave up his design, saying "as the Lord liveth, he shall not be slain."

Soon he renewed his attempt, and David fled to Naioth. Jonathan then covenanted with David that he should show kindness to him and his house forever, when David’s kingdom would be established (1 Samuel 20), a promise faithfully fulfilled by David to Mephibosheth. In vain he remonstrated with Saul in David’s behalf; his father actually hurled a javelin at himself. Jonathan then only "rose from (his place beside his father at) table in fierce anger (the only time of his losing self command toward his father) and (did eat no meat," etc. Yet he clung to his father through life, and "in death they were not divided" (2Sa 1:23). The second last parting scene was especially touching; David and Jonathan "kissed one another and wept with one another until David exceeded" (1Sa 20:41). Jonathan by smiting the Philistine garrison (1Sa 13:2-3; or else an officer, Netzib, as William Tell rose against Gesler) at Geba gave the signal for a general revolt of Israel against its oppressors. (See GIBEAH.)

The Philistines poured in marauding parties, and Israel’s cause seemed more hopeless than ever (1 Samuel 13). Saul and he had but 600 men in Gibeah, who were without sword and spear (the Philistines having taken away all their smiths); many Israelites had fled beyond Jordan. As Jonathan had provoked this aggravation of Philistine tyranny in concert with Saul, so Jonathan determined alone to deliver Israel (1 Samuel 14). His armourbearer agreed with all his heart to join in the hazardous enterprise; Jonathan’s strong faith in God inspired his companion in arms with the same chivalrous devotion; "there is no restraint to the Lord, to save by many or few." Having fixed on an omen from God of success, they received it in the scoffing invitation of the Philistine guards on the other side of the steep Michmash defile, the key to command the E. in ascending from the Philistine plain: "come up to us and we will show you a thing" (compare 2Sa 5:6).

Jonathan and his armourbearer smote 20 of them in rapid succession. A panic ensued, the Philistines thought themselves outnumbered, and an earthquake completed the confusion; and the Israelites, with the Philistines in the camp an those hidden heretofore in Mount Ephraim and now emerging, joined in the pursuit as far W. as Ajalon. Saul, by his rash curse on any who should eat that day until the foe should be overthrown, retarded his own aim through weakening his people, involved them in violating the law by flying ravenously on the spoil at evening and eating flesh with the blood, and bound himself to put to death for tasting honey, and so receiving refreshment, his own beloved son, from which he was rescued only by the people’s interposition. "Jonathan’s soul was knit with David’s," so that the latter testifies, "thy love to me was wonderful, passing the love of women"; like a Homeric hero, he gave his friend all his own arms, stripping himself (compare the Antitype, Php 2:7-8): 1Sa 18:1-4; 2Sa 1:26.

Jonathan holds the chief place in David’s touching elegy, "the bow song" (the song on Jonathan famed for the bow) on his death with Saul and his two brothers in the battle of Gilboa (1 Samuel 31). (See DAVID.) His corpse with the others was fastened to the wall of Bethsham; from whence the men of Jabesh Gilead rescued it. Finally it was removed to Zelah in Benjamin (2Sa 21:12-14). Jonathan’s pious and filial self devotion appears in his readiness (like Isaac) to die at his father’s command because of the rash adjuration of the latter; type of the Son of God, volunteering to die for us because Adam by eating the forbidden fruit had his "eyes opened" (Genesis 3; 1Sa 14:27; 1Sa 14:43); again in his continuing to the last faithful to Saul, though his father had attempted his life, and though he knew that his father’s kingdom was doomed to fall and David to succeed.

3. David’s nephew, son of Shimeah, Jonadab’s brother. At once "a wise man and learned scribe and counselor" (for the Hebrew dod, "uncle," means a relative and so "nephew": 1Ch 27:32; 2Sa 21:21; 1Ch 20:7), and a brave warrior who like David slew a giant Philistine, of Gath, remarkable for six toes and six fingers.

4. The high priest Abiathar’s son. In Absalom’s rebellion returned with his father from Olivet to act as David’s spy with Ahimaaz, conveying the tidings from Abiathar and Hushai in the city (2Sa 15:36; 2Sa 15:2 Samuel 17). Announced at Adonijah’s feast to the guests, including Abiathar, the unwelcome tidings of Solomon’s being anointed (1Ki 1:41-49).

5. Son of Shage the Ararite, i.e. mountaineer (1Ch 11:34). "Shammah" in 2Sa 23:33 stands instead of "son of Shage," probably all error of the transcriber from ver. 11; Chronicles has the true reading.

6. Ezr 8:6.

7. Ezr 10:15.

8. Neh 12:14.

9. Jer 40:8.

10. The high priest Joiada’s son and successor. The genealogies of the priests and Levites were kept in his high priesthood, and the national chronicles were continued to his time (Neh 12:11-22-23). Notorious for murdering in the temple his own brother Jesus, who had tried to supplant him by the Persian general Bagoas’ help. The latter in consequence entered and polluted the temple and imposed a tax of 50 shekels for every lamb sacrificed (Josephus, Ant. 11:7, section 1). Jonathan or John was high priest 32 years.

11. Neh 12:35; of the course of Shemaiah (so Lord A.C. Hervey reads for "son of".)

Jonathan (jŏn’a-than), the gift of Jehovah. 1. A son of Gershom and a Levite, who impiously served as a priest, first to Micah, and then to the Danites in Laish or Dan. Jdg 17:1-8. 2. A son of Saul, 1Ch 8:33 distinguished for his lovely character. His brilliant exploit in Michmash, 1Sa 13:1-23; 1Sa 14:1-52, illustrates his pious faith, his bravery, see also 1Sa 13:3, when he was about 30 years old, and his favor with the people, who would not suffer him to be put to death for violating Saul’s foolish vow. This valiant and generous prince, "strong like a lion and swift like an eagle," 2Sa 1:23, loved David as his own soul. 1Sa 18:1-4; 1Sa 19:2; 1Sa 20:1-42. When he knew that David was chosen of God for the throne, he nobly yielded his own claims, and while holding to his father he had a pure and disinterested friendship for David. 1Sa 23:16-18. He was slain with his father, in battle with the Philistines at Mount Gilboa. The beauty and pathos of the elegy in which David laments his friend are unsurpassed in literature. 2Sa 1:1-27. David found and cared for the only son Mephibosheth. 2Sa 9:1-13. There are 14 persons of this name mentioned in the Bible.

[Jon’athan]

1. Son of Gershom and grandson of Moses or Manasseh, q.v. Though only a Levite he acted as priest in the house of Micah, who had a graven image, an ephod, and teraphim. He afterwards became priest to the tribe of Dan. He inquired of the Lord for them, and gave a reply as if God had answered him. Jdg 17:7-13; Jdg 18:1-30. He was called ’a young man out of Beth-lehem-judah, of the family of Judah.’ This may mean that he had merely resided there. Bethlehem was not a Levitical city. He had been sojourning where he could in those troublous times.

2. Son of Saul and friend of David. Jonathan was a valiant man, and a man of faith. He slew the garrison of the Philistines in Geba. 1Sa 13:2-3. This caused the Philistines to gather together their armies; and Jonathan went secretly and alone with his armour-bearer, but in reliance on the Lord, up to their garrison, and the Philistines were smitten. But Jonathan, in pursuing them, tasted a little wild honey, not knowing that his father had pronounced a curse upon any that should taste food until evening. Desiring to follow up the victory, Saul inquired of God but received no reply, therefore lots were cast to discover why God would not answer - the lot fell on Jonathan and his father said he must die; but the army rescued him. 1Sa 14:1-46.

On David’s slaying Goliath, Jonathan made a covenant with him because he ’loved him as his own soul,’ and gave to David his robe and his weapons. 1Sa 18:1-4. He afterwards sheltered David from the malice of Saul, and gave proof of his love in that though he was heir to the throne, he agreed that David should be king, and he would be next to him. 1Sa 19:1-7; 1Sa 20:1-42; 1Sa 23:16-18. Nevertheless Jonathan remained with his father, rather than with the one who was anointed by God to be His king, and with his father he perished. In this he was a type of the future remnant, who, having left the true David, will go through the tribulation. 1Sa 31:2.

3. Son of Abiathar the high priest. 2Sa 15:27; 2Sa 15:36; 2Sa 17:17; 2Sa 17:20; 1Ki 1:42-43.

4. Son of Shimeah, David’s brother. He killed the giant who had twelve fingers and twelve toes. 2Sa 21:21; 1Ch 20:7.

5, 6. Two of David’s mighty men. 2Sa 23:32: 1Ch 11:34.

7. Son of Jada, a descendant of Judah. 1Ch 2:32-33.

8. Uncle of David: his counsellor and secretary 1Ch 27:32.

9. Ancestor of some who returned from exile. Ezr 8:6.

10. Son of Asahel: he superintended the separation of the Jews from their strange wives. Ezr 10:15.

11. Son of Joiada, a priest. Neh 12:11.

12. Priest ’of Melicu.’ Neh 12:14.

13. Son of Shemaiah, a priest. Neh 12:35. Apparently called JEHONATHAN in Neh 12:18.

14. The scribe in whose house Jeremiah was imprisoned. Jer 37:15; Jer 37:20; Jer 38:26.

15. Son of Kareah. Jer 40:8.

JONATHAN (‘J″ [Note: Jahweh.] hath given’).—1. A Levite, the ‘son’ of Gershom (wh. see); according to Jdg 18:30 he and his sons were priests to the tribe of Dan up to the Captivity. Jonathan was taken into the service of Micah as ‘father and priest’ (Jdg 17:10); but, not long after he had taken up his abode there, six hundred Danites came that way and induced Jonathan to leave Micah and join them as their priest (Jdg 18:11-31). 2. The eldest son of Saul; he appears, in the first instance, as a brave and successful leader in battle. 1Sa 13:1-23; 1Sa 14:1-52 contain a graphic account of the way in which the Israelites threw off the Philistine yoke; in this campaign Jonathan took a leading part. He first of all, at the head of a thousand men, smote the Philistine garrison in Geba; this was the signal for the outbreak of war. The Philistine army gathered together and encamped in Michmash. Jonathan, accompanied only by his armour-bearer, at great risk surprised an advanced post of the Philistines, and slew about twenty men; the suddenness and success of this coup so terrified the Philistines that the whole host of them fled in panic. The popularity of Jonathan is well illustrated by the fact that the people prevented Saul from carrying out a vow which would have cost Jonathan his life (1Sa 14:24-46). The implicit trust which Saul placed in Jonathan is seen in the words of the latter in 1Sa 20:2: ‘Behold my father doeth nothing either great or small, but that he discloseth it unto me.’ The faithfulness and trustworthiness of Jonathan as here shown gives an insight into what must have been that friendship for David which has become proverbial. All the characteristics of truest friendship are seen in Jonathan in their full beauty—love (1Sa 18:1), faithfulness (1Sa 20:2 ff). disinterestedness (1Sa 20:12). and self-sacrifice (1Sa 20:24-34). The last we hear of Jonathan is his death upon the battlefield, fighting the foes of his country. In David’s lament the spirit of the departed hero speaks in unison with his friend: ‘Thy love to me was wonderful, passing the love of women’ (2Sa 1:26).

3. The son of the priest Mattathias; the youngest of the four Maccabæan brothers (2Ma 8:22), who played an important part during the Maccabsan revolt (see Maccabees). 4. A nephew of David (2Sa 21:21; cf. prob. 1Ch 27:32). 5. A son of Abiathar the priest (2Sa 15:27 ff; 2Sa 17:17-20, 1Ki 1:42). 6. A scribe in whose house Jeremiah was imprisoned (Jer 37:15-20; Jer 38:26). 7. A high priest (Neh 12:11): called in Neh 12:22 f. Johanan. 8. One of David’s heroes (2Sa 23:32, 1Ch 11:34). 9. A Levite (Neh 12:35). 10. The son of Kareah (Jer 40:8). 11. The father of Peleth and Zaza (1Ch 2:32 f.). 12. One of David’s treasurers (1Ch 27:25). 13. Father of Ebed (Ezr 8:6). 14. One of those who opposed (RV [Note: Revised Version.] ) or assisted (AV [Note: Authorized Version.] ) Ezra in the matter of the foreign marriages (Ezr 10:15). 15. A priest (Neh 12:14). 16. Son of Absalom, in the time of Simon the Maccabee (1Ma 13:11). 17. A priest who led the prayer at the first sacrifice after the Return (2Ma 1:23).

W. O. E. Oesterley.

(Hebrew: Jehovah has given)

Name of several personages in the Old Testament.

(Hebrew, "Yahweh hath given", cf. Theodore; Sept. ’Ionáthan.)Name of several persons mentioned in the Old Testament.Among these may be mentioned the following:(1) JONATHAN, the son of Gersam the son of Moses, mentioned by name in Judges, xviii, 30, and as a young Levite in xvii, 7 sqq. Having left Bethlehem, his native town, he came to Mt. Ephraim, where he was induced by a certain Michas to remain as priest of an idol. This idol was afterwards seized by the Danites and carried to Lais, whither Jonathan accompanied them, and he and his descendants acted as priests of the idol until the days of the Captivity.(2) JONATHAN (Vulg. JONATHAS), eldest son of Saul by Achinoam (1 Samuel 14:49, 50). He first appears as taking part with his father in the struggle against the Philistines, and such was his bravery that Saul confided to him the command of a thousand soldiers in Gabaa. Jonathan’s defeat of the garrison of the Philistines in Gabaa, and his subsequent victory on the confines of the same town are narrated in I Kings, xiii, xiv. Through an intervention regarded as miraculous (xiv, 15) the latter combat resulted in a general rout of the Philistines, and Saul in the excitement of the pursuit proclaimed a rash oath, saying: "Cursed be the man that shall eat food till evening, till I be revenged of my enemies." The course of the flight led through a forest where wild honey appeared upon the ground, but the people tasted it not for they feared the oath. But Jonathan, not having heard his father’s pronouncement, innocently tasted the honey, and, when a halt was called in the evening and the priest consulted Yahweh as to a further pursuit of the enemy, no answer was given. Saul immediately assumed that some sin had been committed against the Lord, and again he rashly swore that, even should the guilt be found on his son Jonathan, he should surely die. The lots having indicated Jonathan as the guilty one, he confessed to having tasted the honey, and was saved only by the intervention of the people (1 Samuel 14:45). When, after his victory over Goliath, the youthful David appeared at the court of Saul, a most deep and loyal friendship sprang up between him and Jonathan, who more than once was instrumental in saving his friend from Saul’s envious wrath (1 Samuel 18 sqq.). But Saul, though having several times relented, finally became implacable, and Jonathan, seeing his efforts useless, sent his friend away to Nobe after a renewal of the mutual covenant of friendship between themselves and their posterity (1 Samuel 20). Jonathan cheerfully renounced in favour of his friend his right to the throne of his father, counting himself happy to be second to him in the kingdom. This covenant was renewed later when David after the siege of Ceila withdrew into the desert of Ziph (1 Samuel 23:15-18), but Jonathan was not destined to share in the ultimate triumph of his friend. In a battle against the Philistines in Mount Gelboe he was slain together with his two brothers Abinadab and Melchisus, and Saul his father. Their bodies were piously buried by the inhabitants of Jabes Galaad (1 Samuel 31).(3) JONATHAN, son of the high priest Abiathar and faithful servant of King David. He was instrumental in saving the king’s life by securing for David information concerning the plans of his enemies.(4) JONATHAN, (surnamed APPHUS), youngest son of Mathathias and brother of Judas Machabeus. The patriotic exploits of this family of Jewish heroes are narrated in the First and Second Books of the Machabees and also in the works of Josephus (Antiquities, XIII). After the defeat and death of Judas (about 161 B.C.) Jonathan was chosen leader of the patriotic band, at the time hard-pressed and obliged to retire beyond the Jordan. But the death of the unworthy high priest Alcimus brought about a change in public sentiment, and the invading general Bacchides withdrew into Syria giving the Jews a respite of two years. Encouraged by the party of the Hellenists or apostate Jews, however, he made a new attempt to subjugate the country. This attempt was foiled by Jonathan, and the result of the short campaign was a treaty whereby the latter remained practically master of Judea. This state of things continued for six years with a continued increase of power and influence on the part of the Machabeans, so that an alliance with their party was solicited by Bales and Demetrius, the two competitors for the Syrian throne. Jonathan decided in favour of Bales who, having vanquished his rival, bestowed upon Jonathan not only the title of High Priest, but also that of Strategus of his country and that of Ruler of a part of the Syrian empire (1 Maccabees 10:1-66). After many military exploits (1 Maccabees 11:60-74) Jonathan sent ambassadors to Rome to renew the treaty made by Judas with the Roman Senate, and he also entered into an alliance with the Spartans (1 Maccabees 12:1-23). For a time it seemed as if he were destined to restore his country to complete independence, but Tryphon, the aspirant to the throne of Syria, recognizing in Jonathan his chief obstacle, made him a prisoner by foul treachery and put an end to his career by casting him into a dungeon (1 Maccabees 12:24-54). The rule of Jonathan extended from 161 to 143 B.C.-----------------------------------I. LESÊTRE in VIGOUROUX, Dict. de la Bible, s. v. Jonathan (1); II. LES&#202TRE, ibid., s. v. Jonathas (1); III. BEURLIER, ibid., s. v. Jonathas (2); IV. BEURLIER, ibid., x. v. Jonathas (3). See also GIGOT, Outlines of Jewish History, xxviii, § 2, 2; HASTINGS, Dict. of the Bible, s.v.JAMES F. DRISCOLL Transcribed by WGKofron With thanks to St. Mary’s Church, Akron, Ohio The Catholic Encyclopedia, Volume VIIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York

jon´a-than (יהונתן, y^ehōnāthān, יונתן, yōnāthān, “Yahweh has given”; Ἰωναθάν, Iōnathán; compare JEHONATHAN):

(1) (Hebrew y^ehōnāthān): The young “Levite” of Jdg 17:1-13; 18 referred to by name in Jdg 18:30, where he is called “the son of Gershom, the son of Moses,” and where the King James Version has “Manasseh” for Moses, following the Massoretic Text in which the letter nūn of Manasseh is “suspended.”

Rashi states the reason thus: “Because of the honor of Moses was the nūn written so as to alter the name.” The original word was Moses, but it was thought undesirable that a descendant of his should have anything to do with images; and so Jonathan was made to have affinity (metaphorically) with Manasseh. See GB, Intro, 335-38.

Jonathan was a Levitical Judahite of Beth-lehem-judah, who came to the house of Micah, in the hill country of Ephraim, and hired himself as a priest in Micah’s sanctuary (Jdg 17:1-13). The Danites sent 5 men north to spy for new territory, and on their way the spies came to the house of Micah, where they found Jonathan and consulted the oracle through him (Jdg 18:1-5). Having received a favorable answer, they set out and came to Laish, and on their return south they advised that an expedition be sent thither (Jdg 18:6-10). Their clansmen accordingly sent out a band of warriors who on their way passed by Micah’s house. The spies informed their comrades of the ephod and teraphim and images there, and they seized them, inducing Jonathan at the same time to accompany them as their priest (Jdg 18:11-20). At Laish he founded a priesthood which was thus descended from Moses (Jdg 18:30).

It has been held that there are two sources in the narrative in Jdg 17:1-13; 18 (see Moore, Judges, 365-72). The section is important because of the light it throws on life and religion in early Israel. The “Levites” were not all of one tribe (see Moore, op. cit., 383-84); there were priests who claimed descent from Moses as well as Aaronite priests; and images were common in early Hebrew worship (compare Gen 31:30 ff; Jdg 8:27; 1Sa 19:13).

(2) Son of King Saul. See separate article.

(3) (Hebrew y^ehōnāthān, yōnāthān, 2Sa 15:27, 2Sa 15:36; 2Sa 17:17, 2Sa 17:20; 1Ki 1:42, 1Ki 1:43): Son of Abiathar the priest. He acted with Ahimaaz as courier to inform David of events at Jerusalem during Absalom’s revolt. It was he who also brought to Adonijah the news of Solomon’s accession.

(4) (Hebrew y^ehōnāthān, 2Sa 21:21 parallel 1Ch 20:7): Son of Shimei or Shimea, David’s brother; he is said to be the slayer of Goliath. See JEHONADAB (1).

(5) (2Sa 23:32, Hebrew y^ehōnāthān = 1Ch 11:34, Hebrew yōnāthān): One of David’s mighty men. See JASHEN.

(6) (Hebrew yōnāthān, 1Ch 2:32, 1Ch 2:33): A Jerahmeelite.

(7) (Hebrew y^ehōnāthān, and so 1Ch 27:25 the King James Version): Son of Uzziah, and one of David’s treasurers.

(8) (Hebrew y^ehōnāthān, 1Ch 27:32): A dōdh of David, the Revised Version (British and American) “uncle,” the Revised Version margin “brother’s son”; if he was David’s nephew, he will be the same as (4) above. He “was a counselor” to David, and “a man of understanding, and a scribe.”

(9) (Hebrew yōnāthān, Ezr 8:6; 1 Esdras 8:32): Father of Ebed, a returned exile.

(10) (Hebrew yōnāthān, Ezr 10:15; 1 Esdras 9:14): One who either supported (Revised Version (British and American)) or opposed (Revised Version margin, the King James Version) Ezra in the matter of foreign marriages; see JAHZEIAH.

(11) (Hebrew yōnāthān, Neh 12:11): A priest, descendant of Jeshua (Joshua) = “Johanan” (Neh 12:22, Neh 12:23); see JEHOHANAN, (3).

(12) (Hebrew yōnāthān, Neh 12:14): A priest.

(13) (Hebrew yōnāthān, Neh 12:35): A priest, father of Zechariah.

(14) (Hebrew y^ehōnāthān, Jer 37:15, Jer 37:20; Jer 38:26): A scribe in whose house Jeremiah was imprisoned.

(15) (Hebrew yōnāthān, Jer 40:8): Son of Kareah; a Judahite captain who joined Gedaliah after the fall of Jerusalem.

(16) (Ἰωνάθης, Iōnáthēs, 1 Macc 2:5; 9 through 13; and Ἰναθάν, Inathán 2 Macc 8:22; Swete reads Ionáthēs): The Maccabee surnamed Apphus in 1 Macc 2:5, son of Mattathias.

(17) Son of Absalom (1 Macc 13:11). He was sent by Simon the Maccabee to capture Joppa (compare 1 Macc 11:70, where there is mentioned a Mattathias, son of Absalom).

(18) A priest who led in prayer at the first sacrifice after the return from exile (2 Macc 1:23).

In the early days of Saul’s kingship, the Israelite army consisted of two main divisions, one under the command of Saul, the other under the command of his eldest son, Jonathan (1Sa 13:2; 1Sa 14:49). Early in his career, Jonathan showed his sharp thinking and his courage when he took his armour-bearer and carried out a daring raid that threw the enemy Philistines into confusion. Though it was a risky adventure, it resulted in a notable victory for Israel (1Sa 14:1-48).

When David became a member of Saul’s court and then of his army, he and Jonathan became close friends (1Sa 18:1-4). David’s victories stirred up Saul’s jealousy and hatred, but Jonathan defended him and intervened on his behalf. He successfully pleaded with his father to stop trying to kill David (1Sa 19:1-7).

Unknown to Jonathan, Saul renewed his attacks on David (1Sa 19:8-11). When Jonathan heard about this, he determined to find out Saul’s real intentions towards David (1Sa 20:1-23). Unlike his father, Jonathan showed no jealousy of David, even when his father reminded him that David was a threat to his own chances of becoming king (1Sa 20:30-34).

Jonathan helped David escape, but neither he nor David plotted against the king. Their sole purpose was to save David’s life. While remaining loyal to the king, Jonathan reassured David that nothing could change the relationship between them. He knew that David would be the next king, and he would be happy to serve under him as chief minister (1Sa 23:16-18).

Some years later Jonathan was tragically killed in a battle with the Philistines. David’s love for him is seen in the song of remembrance he wrote after his friend’s premature death (1Sa 31:2; 2Sa 1:17-27).