Jonathan

Fausset's Bible Dictionary

("Jehovah's gift".)

1. Son of Gershom. (See Gershom.) Sprung from Moses (changed to "Manasseh" in the keri or margin Hebrew):  Judges 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 ( Exodus 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 ( Judges 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 ( Luke 12:47-48).

2. Saul's oldest son. About 30 when first introduced, commanding a thousand at Gibeah ( 1 Samuel 13:2; compare  2 Samuel 2:8;  2 Samuel 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 ( 2 Samuel 4:4;  1 Chronicles 8:34). Famed for swiftness and strength as a warrior ( 2 Samuel 1:23); and especially for skill with the bow ( 2 Samuel 1:22;  1 Chronicles 12:2). His "bow turned not back," his invariable accoutrement ( 1 Samuel 18:4;  1 Samuel 20:35). Dutifully devoted to his father, whose constant companion he was ( 1 Samuel 20:2;  1 Samuel 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 ( 1 Samuel 23:16-17). Loving David "as his own soul" ( 1 Samuel 20:17;  1 Samuel 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 ( 1 Samuel 19:2); but at the intercession of Jonathan ( 1 Samuel 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" ( 2 Samuel 1:23). The second last parting scene was especially touching; David and Jonathan "kissed one another and wept with one another until David exceeded" ( 1 Samuel 20:41). Jonathan by smiting the Philistine garrison ( 1 Samuel 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  2 Samuel 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,  Philippians 2:7-8):  1 Samuel 18:1-4;  2 Samuel 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 ( 2 Samuel 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;  1 Samuel 14:27;  1 Samuel 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":  1 Chronicles 27:32;  2 Samuel 21:21;  1 Chronicles 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 ( 2 Samuel 15:36;  2 Samuel 15:2 Samuel 17). Announced at Adonijah's feast to the guests, including Abiathar, the unwelcome tidings of Solomon's being anointed ( 1 Kings 1:41-49).

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

6.  Ezra 8:6.

7.  Ezra 10:15.

8.  Nehemiah 12:14.

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

Hastings' Dictionary of the Bible

Jonathan (‘J″ [Note: Jahweh.] hath given’). 1. A Levite, the ‘son’ of Gershom (wh. see); according to   Judges 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’ (  Judges 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 (  Judges 18:11-31 ). 2. The eldest son of Saul; he appears, in the first instance, as a brave and successful leader in battle.   1 Samuel 13:1-23;   1 Samuel 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 (  1 Samuel 14:24-46 ). The implicit trust which Saul placed in Jonathan is seen in the words of the latter in   1 Samuel 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 (  1 Samuel 18:1 ), faithfulness (  1 Samuel 20:2 ff). disinterestedness (  1 Samuel 20:12 ). and self-sacrifice (  1 Samuel 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’ (  2 Samuel 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 (  2 Samuel 21:21; cf. prob.   1 Chronicles 27:32 ). 5. A son of Abiathar the priest (  2 Samuel 15:27 ff;   2 Samuel 17:17-20 ,   1 Kings 1:42 ). 6. A scribe in whose house Jeremiah was imprisoned (  Jeremiah 37:15-20;   Jeremiah 38:26 ). 7. A high priest (  Nehemiah 12:11 ): called in   Nehemiah 12:22 f. Johanan. 8. One of David’s heroes (  2 Samuel 23:32 ,   1 Chronicles 11:34 ). 9. A Levite (  Nehemiah 12:35 ). 10. The son of Kareah (  Jeremiah 40:8 ). 11. The father of Peleth and Zaza (  1 Chronicles 2:32 f.). 12. One of David’s treasurers (  1 Chronicles 27:25 ). 13. Father of Ebed (  Ezra 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 (  Ezra 10:15 ). 15. A priest (  Nehemiah 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.

Holman Bible Dictionary

 Judges 17-18 2

Jonathan possessed courage, fidelity, and friendship. He led 1,000 soldiers to defeat the Philistines at Geba (Gibeah) ( 1 Samuel 13:2-3 ). Then Jonathan took only his armor-bearer to the rocky crags at Michmash and brought panic to the Philistines by killing twenty of them ( 1 Samuel 14:1-16 ). Saul discovered that Jonathan was missing, called for the ark of God, went to battle, and defeated the Philistines. Jonathan ate honey, unaware that Saul had forbidden the people to eat that day. Saul would have had Jonathan put to death, but the people spoke in praise of Jonathan and ransomed him from death ( 1 Samuel 14:27-46 ).

The next four accounts about Jonathan focus on his friendship with David. First, Jonathan formed a close friendship with David by giving him his robe, armor, sword, bow, and girdle ( 1 Samuel 18:1-5 ). Second, Jonathan pleaded successfully with Saul to reinstate David ( 1 Samuel 19:1-7 ). Third, Jonathan left Saul's table angrily to inform David that the king would never receive David again ( 1 Samuel 20:1-42 ). Fourth, Jonathan held a final meeting with David at Horesh. They made covenant with one another as Jonathan acknowledged David as the next king ( 1 Samuel 23:16-18 ).

The end of 1Samuel reports the end of Saul and three of his sons, Jonathan, Abinadab, and Melchishua, at Mount Gilboa ( 1 Samuel 31:1-13 ). Their bodies were first hung on the wall of Beth-shan and later retrieved to Jabesh. Eventually, David had the bones buried in the land of Benjamin, in Zela in the tomb of Kish, Jonathan's grandfather ( 2 Samuel 21:12-14 ). See Saul; David; Mephibosheth .

3. Son of Abiathar the priest in service to David ( 2 Samuel 15:24; 2Samuel 17:17, 2 Samuel 17:20;  1 Kings 1:42-43 ).

4. An uncle of David who functioned as counselor and scribe in the royal court ( 1 Chronicles 27:32 ).

5. Son of Shimea or Shimeah, David's brother; slew a Philistine giant ( 2 Samuel 21:21;  1 Chronicles 20:7 ).

6. Son of Shammah; one of David's thirty mighty men ( 2 Samuel 23:32-33;  1 Chronicles 11:34 ).

7. Son of Uzziah, a royal treasurer in reign of David; called Jehonathan in  1 Chronicles 27:25 .

8. House of a scribe or secretary where Jeremiah was imprisoned ( Jeremiah 37:15 ,Jeremiah 37:15, 37:20;  Jeremiah 38:26 ).

9. Son of Kareah; “Johanan;” possibly same as 8. ( Jeremiah 40:8 ).

10. Father of Ebed, a returned exile ( Ezra 8:6;  1 Esdras  8:32 ).

11. Priest during high priesthood of Joiakim ( Nehemiah 12:14 ).

12. Priest, son of Joiada ( Nehemiah 12:11 ).

13. Priest, son of Shemaiah and father of Zechariah, in a group who played musical instruments ( Nehemiah 12:35 ).

14. Son of Asahel who supported foreign marriages in time of Ezra ( Ezra 10:15;  1 Esdras  9:14 ).

15. A descendant of Jerahmeel ( 1 Chronicles 2:32-33 ).

Omer Hancock

Morrish Bible Dictionary

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.  Judges 17:7-13;  Judges 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.  1 Samuel 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.  1 Samuel 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.  1 Samuel 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.  1 Samuel 19:1-7;  1 Samuel 20:1-42;  1 Samuel 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.  1 Samuel 31:2 .

3. Son of Abiathar the high priest.  2 Samuel 15:27,36;  2 Samuel 17:17,20;  1 Kings 1:42,43 .

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

5,6. Two of David's mighty men.  2 Samuel 23:32 :  1 Chronicles 11:34 .

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

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

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

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

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

12. Priest 'of Melicu.'  Nehemiah 12:14 .

13. Son of Shemaiah, a priest.  Nehemiah 12:35 . Apparently called Jehonathan in  Nehemiah 12:18 .

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

15. Son of Kareah.  Jeremiah 40:8 .

Smith's Bible Dictionary

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.  2 Samuel 1:23. He was also famous as a warrior,  1 Chronicles 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.  1 Samuel 14:6-16. During the pursuit, Jonathan, who had not heard of the rash curse,  1 Samuel 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.  1 Samuel 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.  1 Samuel 23:16-18. From this time forth, we hear no more till the battle of Gilboa. In that battle, he fell.  1 Samuel 31:2;  1 Samuel 31:8. (B.C. 1056). His ashes were buried first at Jabesh-gilead,  1 Samuel 31:13, but were afterward, removed with those of his father to Zelah in Benjamin.  2 Samuel 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.  2 Samuel 21:21;  1 Chronicles 20:7. He engaged in single combat with, and slew, a gigantic Philistine of Gath.  2 Samuel 21:21. (B.C. 1018).

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

3. One of David's heroes.  2 Samuel 23:32;  1 Chronicles 11:34.

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

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

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

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

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

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

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

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

Bridgeway Bible Dictionary

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 ( 1 Samuel 13:2;  1 Samuel 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 ( 1 Samuel 14:1-48).

When David became a member of Saul’s court and then of his army, he and Jonathan became close friends ( 1 Samuel 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 ( 1 Samuel 19:1-7).

Unknown to Jonathan, Saul renewed his attacks on David ( 1 Samuel 19:8-11). When Jonathan heard about this, he determined to find out Saul’s real intentions towards David ( 1 Samuel 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 ( 1 Samuel 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 ( 1 Samuel 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 ( 1 Samuel 31:2;  2 Samuel 1:17-27).

People's Dictionary of the Bible

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.  Judges 17:1-8. 2. A son of Saul,  1 Chronicles 8:33 distinguished for his lovely character. His brilliant exploit in Michmash,  1 Samuel 13:1-23;  1 Samuel 14:1-52, illustrates his pious faith, his bravery, see also  1 Samuel 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,"  2 Samuel 1:23, loved David as his own soul.  1 Samuel 18:1-4;  1 Samuel 19:2;  1 Samuel 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.  1 Samuel 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.  2 Samuel 1:1-27. David found and cared for the only son Mephibosheth.  2 Samuel 9:1-13. There are 14 persons of this name mentioned in the Bible.

Hawker's Poor Man's Concordance And Dictionary

Saul's son, David's dear friend, ( 1 Samuel 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 Samuel 1:17) 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,  Judges 18:20.

·Jonathan, the son of Abiather the priest,  1 Kings 1:42.

·Jonathan, the son of Shage the Hararite,  1 Chronicles 11:34.

·Jonathan, the son of Shimeah,  1 Chronicles 20:7.

·Jonathan, or Jehonathan, the son of Uzziah,  1 Chronicles 27:25.

·Jonathan, the son of Ashel,  Ezra 10:15.

·Jonathan, the High Preist,  Nehemiah 12:10.

·Jonathan, the Scribe,  Jeremiah 37:14-15.

American Tract Society Bible Dictionary

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,  Judges 17:1-18:31 .

2. The eldest son of Saul, and one of the loveliest characters in Old Testament history. The narrative of his brilliant exploit in Michmash,  1 Samuel 13:1-14:52 , illustrates his pious faith, his bravery, (see also  1 Samuel 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,  1 Samuel 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,  2 Samuel 1:1-27 , whose son Mephibosheth he afterwards sought out and befriended,  2 Samuel 9:1-13 .

Easton's Bible Dictionary

Son of Shammah, and David's nephew, and also one of his chief warriors ( 2 Samuel 21:21 ). He slew a giant in Gath.

Copyright Statement These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Jonathan'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/j/jonathan.html. 1897.

Watson's Biblical & Theological Dictionary

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  1 Samuel 13:16 , &c;  1 Samuel 14:1-2 , &c.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Heb. Yonathan, יוֹנָתָן,  1 Samuel 13:2-3;  1 Samuel 13:16;  1 Samuel 13:22;  1 Samuel 14:1;  1 Samuel 14:3-4;  1 Samuel 14:12-14;  1 Samuel 14:17;  1 Samuel 14:21;  1 Samuel 14:27;  1 Samuel 14:29;  1 Samuel 14:39-45;  1 Samuel 14:49;  1 Samuel 19:1;  1 Kings 1:42-43;  1 Chronicles 2:32-33;  1 Chronicles 10:2;  1 Chronicles 11:34;  Ezra 8:6;  Ezra 10:15;  Nehemiah 12:11;  Nehemiah 12:14;  Nehemiah 12:35;  Jeremiah 40:8; Sept. Ι᾿ωνάθαν ), a contracted form of Jehonathan (יְהוֹנָתָן, q.d. Theodore,  1 Chronicles 27:25;  2 Chronicles 17:8;  Nehemiah 12:18; Anglicized "Jonathan" elsewhere,  Judges 18:30  1 Samuel 14:6;  1 Samuel 14:8;  1 Samuel 18:1;  1 Samuel 18:3-4;  1 Samuel 19:1-2;  1 Samuel 19:4;  1 Samuel 19:6-7;  1 Samuel 20:1;  1 Samuel 20:3-5;  1 Samuel 20:9-13;  1 Samuel 20:16-18;  1 Samuel 20:25;  1 Samuel 20:27-28;  1 Samuel 20:30;  1 Samuel 20:32-35;  1 Samuel 20:37-40;  1 Samuel 20:42;  1 Samuel 23:16;  1 Samuel 23:18;  1 Samuel 31:2;  2 Samuel 1:4-5;  2 Samuel 1:12;  2 Samuel 1:17;  2 Samuel 1:22-23;  2 Samuel 1:25-26;  2 Samuel 4:4;  2 Samuel 9:1;  2 Samuel 9:3;  2 Samuel 9:6-7;  2 Samuel 15:27;  2 Samuel 15:36;  2 Samuel 17:17-20;  2 Samuel 21:7;  2 Samuel 21:12-14;  2 Samuel 21:21;  2 Samuel 22:32;  1 Chronicles 8:33-34;  1 Chronicles 9:39-40;  1 Chronicles 20:7;  1 Chronicles 27:32;  Jeremiah 37:15;  Jeremiah 37:20;  Jeremiah 38:26; Sept. Ι᾿ωνάθαν ), the name of fifteen or more men in the canonical Scriptures, besides several in the Apocrypha and Josephus.

'''I.''' A Levite descended from Gershom, the son of Moses ( Judges 18:30). It is indeed said, in our Masoretic copies, that the Gershom from whom this Jonathan sprang was "the son of Manasseh;" but it is on very good grounds supposed that in the name Moses (משׁה ), the single letter n (נ ) has been interpolated (and it is usually written suspended, Buxtorf, Tiber. p. 14), changing it into Manasseh (מנשׂה ), in order to save the character of the great lawgiver from the stain of having an idolater among his immediate descendants (Baba Bathra, 109, b). The singular name Gershom, and the date of the transaction, go far to establish this view. Accordingly the Vulgate, and some copies of the, Septuagint, actually exhibit the name of Moses instead of Manasseh. (See Clarke's Comment. ad loc.) The history of this Jonathan is involved in the narrative which occupies Judges 17:18, and is one of the two accounts which form a sort of appendix to that book. 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. Its proper place in the chronological order would have been between the second and third chapters of the book. B.C. cir. 1590. 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. (See 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 (about six dollars) 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 in 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 was 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 offense 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."

The Targum of R. Joseph, on  1 Chronicles 23:16, identifies this Jonathan with Shebuel, the son of Gershom, who is there said to have repented (עֲבִד תְּתוּבָא ) in his old age, and to have been appointed by David as chief over his treasures. All this arises from a play upon the name Shebuel, from which this meaning is extracted in accordance with a favorite practice of the Targumist.

'''Ii.''' Second of the two sons of Jada, and grandson of Jerahmeel, of the family of Judah; as his brother Jether died without issue, this branch of the line was continued through the two sons of Jonathan ( 1 Chronicles 2:32-33). B.C. considerably post 1612.

'''Iii.''' The eldest son of king Saul and the bosom friend of David (Josephus Ι᾿ωνάθη, Ant. 6:6,1). He first appears some time after his father's accession ( 1 Samuel 13:2). If his younger brother Ishbosheth was forty at the time of Saul's, death ( 2 Samuel 2:8), Jonathan must have been at least thirty when he is first mentioned. Of his own family we know nothing except the birth of one son, five years before his death ( 2 Samuel 4:4). He was regarded in his father's lifetime as heir to the throne. Like Saul, he was a man of great strength and activity ( 2 Samuel 1:23). of which the exploit at Michmash was a proof. He was also famous for the peculiar martial exercises in which his tribe excelled — archery and slinging ( 1 Chronicles 12:2). His bow was to him what the spear was to his father: "the bow of Jonathan turned not back" ( 2 Samuel 1:22). It was always about him ( 1 Samuel 18:4;  1 Samuel 20:35). It is through his relation with David that he is chiefly known to us, probably as related by his descendants at David's court. But there is a background, not so clearly given, of his relation with his father. From the time that he first appears he is Saul's constant companion. He was always present at his father's meals. As Abner and David seem to have occupied the places afterwards called the captaincies of "the host" and "of the guard," so he seems to have been (as Hushai afterwards) "the friend" (comp.  1 Samuel 20:25;  2 Samuel 15:37).

The whole story implies, without expressing, the deep attachment of the father and son. Jonathan can only go on his dangerous expedition ( 1 Samuel 14:1) by concealing it from Saul. Saul's vow is confirmed, and its tragic effect deepened, by his feeling for his son, "though it be Jonathan my son" ( 1 Samuel 14:39). "Tell me what thou hast done" ( 1 Samuel 14:43). Jonathan cannot bear to believe his father's enmity to David: "My father will do nothing, great or small, but that he will show it to me and why should my father hide this thing from me? it is not so" ( 1 Samuel 20:2). To him, if to any one, the wild frenzy of the king was amenable — "Saul hearkened unto the voice of Jonathan" ( 1 Samuel 19:6). Their mutual affection was indeed interrupted by the growth of Saul's insanity. Twice the father would have sacrificed the son: once in consequence of his vow (1 Samuel 14); the second time, more deliberately, on the discovery of David's flight; and on this last occasion, a momentary glimpse is given of some darker history. Were the phrases "son of a perverse rebellious woman" — "shame on thy mother's nakedness" ( 1 Samuel 20:30-31), mere frantic invectives? or was there something in the story of Ahinoam or Rizpah which we do not know? "In fierce anger" Jonathan left the royal presence (ib. 34). But he cast his lot with his father's decline, not with his friend's rise, and "in death they were not divided" ( 2 Samuel 1:23;  1 Samuel 23:16).

1. The first main part of his career is connected with the war with the Philistines, commonly called, from its locality, "the war of Michmash" ( 1 Samuel 13:21, Sept.), as the last years of the Peloponnesian War. were called, for a similar reason, "the war of Decelea." In the previous war with the Ammonites ( 1 Samuel 11:4-15) there is no mention of him; and his abrupt appearance, without explanation, in 13:2, may seem to imply that some part of the narrative has been lost. B.C. 1073. He is already of great importance in the state. Of the 3000 men of whom Saul's standing army was formed (13:2; 24:2; 26:1, 2), 1000 were under the command of Jonathan at Gibeah. The Philistines were still in the general command of the country; an officer was stationed at Geba, either the same as Jonathan's position or close to it. In a sudden act of youthful daring, as when Tell rose against Gessler, or as in sacred history Moses rose against the Egyptian, Jonathan slew this officer (Auth. Vers. "garrison," Sept. τὸν Νασίβ ,  1 Samuel 13:3-4. See Ewald, 2, 476), and thus gave the signal for a general revolt. Saul took advantage of it, and the whole population rose. But it was a premature attempt. The Philistines poured in from the plain, and the tyranny became more deeply rooted than ever. (See Saul).

Saul and Jonathan (with their immediate attendants) alone had arms, amidst the general weakness and disarming of the people ( 1 Samuel 13:22). They were encamped at Gibeah, with a small body of 600 men, and as they looked down from that height on the misfortunes of their country, and of their native tribe especially, they wept aloud (Sept. ἔκλαιον ,  1 Samuel 13:16).

From this oppression, as Jonathan by his former act had been the first to provoke it, so now he was the first to deliver his people. On the former occasion Saul had been equally with himself involved in the responsibility of the deed. Saul "blew the trumpet" Saul had "smitten the officer of the Philistines" ( 1 Samuel 13:3-4). But now it would seem that Jonathan was resolved to undertake the whole risk himself. "The day," the day fixed by him (Sept. γίνεται ἡ ἡμέρα ,  1 Samuel 14:1), approached, and without communicating his project to any one, except the young man, whom, like all the chiefs of that age, he retained as his armor bearer, he sallied forth from Gibeah to attack the garrison of the Philistines stationed on the other side of the steep defile of Michmash ( 1 Samuel 14:1). His words are short, but they breathe exactly the ancient and peculiar spirit of the Israelitish warrior: "Come, and let us go over unto the garrison of these uncircumcised; it may be that Jehovah will work for us; for there is no restraint to Jehovah to save by many or by few." The answer is no less characteristic of the close friendship of the two young men, already like that which afterwards sprang up between Jonathan and David. "Do all that is in thine heart; .... behold, I am with thee as thy heart is my heart (Sept.,  1 Samuel 14:7)." After the manner of the time (and the more, probably, from having taken no counsel of the high priest or any prophet before his departure), Jonathan proposed to draw an omen for their course from the conduct of the enemy. If the garrison, on seeing them, gave intimations of descending upon them, they would remain in the valley; if, on the other hand, they raised a challenge to advance, they were to accept it. The latter turned out to be the case. The first appearance of the two warriors from behind the rocks was taken by the Philistines as a furtive apparition of "the Hebrews coming forth out of the holes where they had hid themselves;" and they were welcomed with a scoffing invitation (such as the Jebusites afterwards offered to David), "Come up, and we will show you a thing" ( 1 Samuel 14:4-12). Jonathan immediately took them at their word. Strong and active as he was, "strong as a lion, and swift as an eagle" ( 2 Samuel 1:23), he was fully equal to the adventure of climbing on his hands and feet up the face of the cliff. When he came directly in view of them, with his armor bearer behind him, they both, after the manner of their tribe ( 1 Chronicles 12:2), discharged a flight of arrows, stones, and pebbles from their bows, crossbows, and slings, with such effect that twenty men fell at the first onset. A panic seized the garrison, thence spread to the camp, and thence to the surrounding hordes of marauders; an earthquake combined with the terror of the moment; the confusion increased; the Israelites who had been taken slaves by the Philistines during the last three days (Sept.) rose in mutiny; the Israelites who lay hid in the numerous caverns and deep holes in which the rocks of the neighborhood abound, sprang out of their subterranean dwellings. Saul and his little band had watched in astonishment the wild retreat from the heights of Gibeah; he now joined in the pursuit, which led him headlong after the fugitives, over the rugged plateau of Bethel, and down the pass of Beth-horon to Ajalon ( 1 Samuel 14:15-31). (See Gibeah).

The father and son had not met on that day: Saul only conjectured his son's absence from not finding him when he numbered the people. Jonathan had not. heard of the rash curse ( 1 Samuel 14:24) which Saul invoked on any one who ate before the evening. In the dizziness and darkness (Hebrew,  1 Samuel 14:27) that came on after his desperate exertions, he put forth the staff which apparently had (with his sling and bow) been his chief weapon, and tasted the honey which lay on the ground as they passed through the forest. The pursuers in general were restrained even from this slight indulgence by fear of the royal curse; but the moment that the day, with its enforced fast, was over, they flew, like Muslims at sunset during the fast of Ramadan, on the captured cattle, and devoured them, even to the brutal neglect of the law which forbade the dismemberment of the fresh carcasses with the blood. This violation of the law Saul endeavored to prevent and to expiate by erecting a large stone, which served both as a rude table and as an altar; the first altar that was raised under the monarchy. It was in the dead of night, after this wild revel was over, that he proposed that the pursuit should be continued fill dawn; 'and then; when the silence of the oracle of the high priest indicated that something had occurred to intercept the divine favor, the lot was tried, and Jonathan appeared as the culprit. Jephthah's dreadful sacrifice would have been repeated; but the people interposed in behalf of the hero of that great day, and Jonathan was saved ( 1 Samuel 14:24-46).

2. But 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. It is the first Biblical instance of a romantic friendship, such as was common afterwards in Greece, and has been since in Christendom; and is remarkable both as giving its sanction to these, and as filled with a pathos of its own, which has been imitated, but never surpassed, in modern works of fiction. "The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul" — "Thy love to me was wonderful, passing the love of women" ( 1 Samuel 18:1  2 Samuel 1:26). Each found in each the affection that he found not in his own family; no jealousy of rivalry between the two, as claimants for the same throne, ever interposed: "Thou shalt be king in Israel, and I shall be next unto thee" ( 1 Samuel 23:17). The friendship was confirmed, after the manner of the time, by a solemn compact often repeated. The first was immediately on their first acquaintance. Jonathan gave David as a pledge his royal mantle, his sword, his girdle, and his famous bow ( 1 Samuel 18:4). His fidelity was soon called into action by the insane rage of his father against David. He interceded for his life, at first with success ( 1 Samuel 19:1-7). Then the madness returned, and David fled. It was in a secret interview during this flight, by the stone of Ezel, that the second covenant was made between the two friends, of a still more binding kind, extending to their mutual posterity — Jonathan laying such emphasis on this portion of the compact as almost to suggest the belief of a slight misgiving on his part of David's future conduct in this respect. It is this interview which brings out the character of Jonathan in the liveliest colors — his little artifices — his love for both his father and his friend — his bitter disappointment at his father's unmanageable fury — his familiar sport of archery. With passionate embraces and tears the two friends parted, B.C. cir. 1062, to meet only once more (1 Samuel 20). That one more meeting was far away in the forest of Ziph, during Saul's pursuit of David. Jonathan's alarm for his friend's life is now changed into a confidence that he will escape: "He strengthened his hand in God." Finally, and for the third time, they renewed the covenant, and then parted forever ( 1 Samuel 23:16-18). B.C. cir. 1061.

From this time forth we hear no more till the battle of Gilboa. In that battle he fell, with his two brothers and his father, and his corpse shared their fate ( 1 Samuel 31:2;  1 Samuel 31:8). B.C. 1053. His remains were buried first at Jabesh- Gilead (ib. 13), but afterwards removed with those of his father to Zelah in Benjamin ( 2 Samuel 21:12). The news of his death occasioned the celebrated elegy of David, in which, as the friend, he naturally occupies the chief place ( 2 Samuel 1:22-23;  2 Samuel 1:25-26), and which seems to have been sung in the education of the archers of Judah, in commemoration of the one great archer, Jonathan: "He bade them teach the children of Judah the use of the bow" ( 2 Samuel 1:17-18).

Jonathan left one son, aged five years old at the time of his death ( 2 Samuel 4:4), to whom he had probably given his original name of Merib- baal, afterwards changed for Mephibosheth (comp.  1 Chronicles 8:34;  1 Chronicles 9:40). (See Mephibosheth). Through him the line of descendants was continued down to the time of Ezra ( 1 Chronicles 9:40), and even then their great ancestor's archery was practiced among them. (See Davld). See Niemeyer, Charakter. 4, 413; Herder, Geist. der Hebr. Poesie, 2, 287; Koster, in the Stud. u. Krit. 1832, 2, 366; Ewald, Isr. Gesch. 2, 530; Pareau, Elegia Davidis, etc. (Groning. 1829); Simon, De amicitia Davidii et Jonah (Hildburgh. 1739).

'''Iv.''' Son of Shage, a relative of Ahiam, both among David's famous warriors and descendants of Jashen of the mountains of Judah ( 2 Samuel 23:32;  1 Chronicles 11:34). B.C. 1046. (See Hararite).

'''V.''' Son of the high priest Abiathar, and one of the adherents to David's cause during the rebellion of Absalom ( 2 Samuel 15:27;  2 Samuel 15:36). He remained at En-rogel under pretence of procuring water, and reported to his master the proceedings in the camp of the insurgents ( 2 Samuel 17:20; Josephus Ι᾿ωνάθης , Ant. 7, 9, 2). B.C. cir. 1023. At a later date his constancy was manifested on a similar occasion by announcing to the ambitious Adonijah the forestallment of his measures by the succession of Solomon (1 Kings 1, 42, 43). B.C. cir. 1015. "On both occasions it may be remarked that he appears as the swift and trusty messenger. He is the last descendant of Eli of whom we hear anything" (Smith). (See David).

'''Vi.''' Son of Shammah (Shimeah or Shimea), and David's nephew, as well as one of his chief warriors, a position which he earned by slaying a gigantic relative of Goliath ( 2 Samuel 21:21;  1 Chronicles 20:7; Josephus Ι᾿ωνάθης , Ant. 7, 12, 2). B.C. 1018. He was also made secretary of the royal cabinet ( 1 Chronicles 27:32, where דּוֹד is mistaken in the Auth. Vers. for the usual sense of "uncle"). B.C. 1014. "Jerome (Quest. Hebr. on  1 Samuel 17:12) conjectures that this was Nathan the prophet, thus making up the eighth son, not named in  1 Chronicles 2:13-15. But this is not probable" (Smith).

'''Vii.''' Son of Uzziah, and steward of the agricultural revenue of David ( 1 Chronicles 27:25; Heb. and A.V. "Jehonathan").

'''Viii.''' One of the Levites sent by Jehoshaphat to aid in teaching the Law to the people ( 1 Chronicles 17:8; Heb. and A.V. "Jehonathan").

'''Ix.''' A scribe whose house was converted into a prison in which Jeremiah was closely confined ( Jeremiah 27:15;  Jeremiah 27:20;  Jeremiah 38:26). B.C. 589. '''X.''' Brother of Johanan, the son of Kareah, and associated with him in his intercourse with Gedaliah. the Babylonian governor of Jerusalem ( Jeremiah 40:8). B.C. 587.

'''Xi.''' Son of Shemaiah and priest contemporary with Joiakim ( Nehemiah 12:18; Heb. and A.V. "Jehonathan").

'''Xii.''' Son of Melicu and priest contemporary with Joiakim. ( Nehemiah 12:14). B.C. between 536 and 459.

'''Xiii.''' Father of Ebed, which latter was an Israelite of the "sons" of Adin that returned from Babylon with Ezra ( Ezra 8:6) at the head of fifty males, a number which is increased to 250 in  1 Esdras 8:32, where Jonathan is written Ι᾿ωνάθας . B.C. ante 459.

'''Xiv.''' Son of Asahel, a chief Israelite associated with Jahaziah in separating the returned exiles from their Gentile wives ( Ezra 10:15). B.C. 459.

'''Xv.''' Son of Joiada and father of Jaddua, Jewish high priests ( Nehemiah 12:11); elsewhere called Johanan ( Nehemiah 12:22), and apparently John by Josephus, who relates his assassination of his own brother Jesus in the Temple (Ant. 11, 7, 1 and 2). Jonathan, or John, was high priest for thirty-two years, according to Eusebius and the Alexandr. Chronicles (Selden, De Success. in Pontif. cap. 6, 7). (See High Priest).

'''Xvi.''' Son of Shemaiah, of the family of Asaph, and father of Zechariah, which last was one of the priests appointed to flourish the trumpets as the procession moved around the rebuilt walls of Jerusalem ( Nehemiah 12:35). B.C. ante 446.

'''Xvii.''' A son of Mattathias, and leader of the Jews in their war of independence after the death of his brother Judas Maccabaeus, B.C. 161 ( 1 Maccabees 9:19 sq.). — Smith. (See Maccabees).

'''Xviii.''' A son of Absalom ( 1 Maccabees 13:11), sent by Simon with a force to occupy Joppa, which was already in the hands of the Jews ( 1 Maccabees 12:33), though probably held only by a weak garrison. Jonathan expelled the inhabitants (τοὺς ὄντας ἐν αὐτῆ ); comp. Josephus, Ant. 13, 6, 3) and secured the city. Jonathan was probably a brother of Mattathias (2) ( 1 Maccabees 11:70).

'''Xix.''' A priest who is said to have offered up a solemn prayer on the occasion of the sacrifice made by Nehemiah after the recovery of the sacred fire (2 Macc. 1, 23 sq.; compare Ewald, Gesch. d. V. Isr. 4, 184 sq.). The narrative is interesting, as it presents a singular example of the combination of Dublic prayer with sacrifice (Grimm, ad 2 Maccabees 1.c .).

'''Xx.''' A Sadducee at whose instigation Hyrcanus (q.v.) abandoned the Pharisees for their mild sentence against his maligner Eleazar (Josephus, Ant. 13, 10, 6).

'''Xxi.''' Son of Ananus, appointed Jewish high priest, A.D. 36, by Vitelius in place of Joseph Caiaphas (Ant. 18, 4, 2), and deposed after two years, when his brother Theophilus succeeded him (ib. 5, 2). He was reappointed by Agrippa A.D. 43, but this time he declined that honor in favor of his brother Matthias (Josephus, Ant. 19, 6, 4); he was sent by Cumanus to Claudius in a quarrel with the Samaritans, but appears to have been released by the emperor (War, 2, 12, 6 and 7); he was at last murdered by the Sicarii (War, 2, 13, 3). He was perhaps the high priest whom Felix caused to be assassinated for his reproofs of his bad government (Josephus, Ant. 20, 8, 5). (See Frankel, Monatsschrift, 1, 589; Grä tz, Gesch. der Juden, 3, 263, 287, 357.) (See High Priest).

'''Xxii.''' A common weaver, leader of the Sicarii in Cyrene, captured and put to death by the Romans after various adventures (Josephus, War, 7, 11, 12).

'''Xxiii.''' A Jew who challenged the Romans to single combat during the last siege, and. after slaying one combatant, Pudens, was at length killed by Priscus (Josephus, War, 6, 2,10).

Kitto's Popular Cyclopedia of Biblial Literature

Jonathan, 1

Jonathan (God-given), a Levite descended from Gershom, the son of Moses, not Manasseh, as in our common copies, an interpolation made 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 (;; ). 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 . 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 .

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 . 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.