Judah

Fausset's Bible Dictionary

1. The patriarch JUDAH; Jacob's fourth son, by Leah. Judah ("praise"), Leah having praised Jehovah for giving him; Jacob similarly refers to the meaning of Judah, "thou art he whom thy brethren shall praise" (Genesis 29:35; Genesis 49:8). He saved Joseph from death by the cruel and covetous plan of selling him to the Midianites. Conscience and natural feeling wrought on Judah, "what profit is it (like the antitype Judas, and in the keen bargaining spirit of the Jews ages afterward: John 12:4-5; Matthew 26:15), if we slay our brother and conceal his blood? Come and let us sell him ... and let not our hand be upon him, for he is our brother and our flesh." Conscience was stupefied, and cupidity gratified, by this scheme. Judah was the brethren's spokesman in prevailing on Jacob to let Benjamin go to Egypt, and he undertook to be surety for him (Genesis 43:3-10); and when Joseph's cup was found with Benjamin, professed their guilt and liability to bondservice, though actually innocent of stealing it, in order in oriental fashion to move pity.

Then Judah touchingly appealed to the supposed Egyptian prince to detain him as a bondservant instead of his youngest brother, by describing his father's love for Benjamin after having lost Joseph, and the danger of bringing down his grey hairs with sorrow to the grave, so that Joseph could refrain no longer but made himself known (Genesis 44). Judah too is the one who prepares the way before his father in going to meet Joseph and settle in Goshen (Genesis 46:28). Throughout Judah "prevailed above his brethren, and of him came the chief prince" (1 Chronicles 5:2). Though "the birthright was Joseph's" he was not registered as firstborn, because of Judah's prevalence on the threefold ground, Jacob's blessing, Judah's historic preeminence, and David the prince (1 Chronicles 28:4) being chosen from Judah. The tribe outnumbered all the others under Moses: 74,600 at Sinai (Numbers 1:26-27); :76,500 before entering Canaan (Numbers 26:22); outnumbering Dan at Sinai by 11,900. Again after the division of the land Judah was called by God to be the vanguard of the army warring with the Canaanites (Judges 1:1-2).

Judah in his conduct before Joseph in Egypt manifested true nobility; if he had sold his brother yet he was willing to be sold himself for the youngest brother. So, when Reuben forfeited his birthright by incest, Simeon and Levi by manslaughter, Judah the next oldest received from Jacob the best blessing of the older sons (Genesis 49:8-12). Judah's "hand was in the neck of his enemies" in his victories as leading tribe; "his father's children bowed down before him"' when Judah became the royal tribe, of whom sprang David and David's almighty Son. The "lion," the king of beasts, is Jacob's image for Judah; afterward it was his standard, with the motto "Rise up, Lord, let Thine enemies be scattered" (Targum in Pseudo Jonathan). Judah should hold the tribal "sceptre," and have "lawgivers" (Psalms 60:7) among his posterity ("from between his feet") until Shiloh ("the Prince of peace") should come. So accordingly Augustus' decree (Luke 2:1, etc.) and the Roman procuratorship, superseding native rule, marked the appearance of Christ of the tribe of Judah.

In Him all Judah's regal and legislative powers merged and found their consummation. Judah as to temporal prosperity should "bind his foal unto the vine and his donkey's colt unto the choice vine, washing his garments in wine and his clothes in the blood of the grape, his eyes being red with wine and his teeth white with milk." Spiritually the targums of Jerusalem and Pseudo Jonathan refer this also to Messiah. Chrysostom interprets the "vine" the Jewish people, the wild donkey the Gentiles brought into the church's vineyard. Christ is the true vine (John 15:1); He trod the winepress alone, empurpling His garments with His blood (Isaiah 63:1 ff). The wine is the inspiring Spirit in believers as milk is the nourishing spiritual food (Song of Solomon 5:1; Isaiah 55:1; Ephesians 5:18; 1 Peter 2:2). In Moses' dying blessing (Deuteronomy 33:7) he prays: "Hear Lord the voice of Judah (in prayer) and bring him (marching at the head of the tribes back again victorious) unto his people."

Judah stopped with his friend Hirah, an Adullamite, and there married a Canaanitess, Shuah's daughter (Bath-Shua), by whom he had sons, Er, Onan, and Shelah. Er died childless; and oriental or Chaldee custom (afterward permitted and regulated under the Mosaic code: Matthew 22:24; Deuteronomy 25:5) required Onan to marry his widow Tamar. Onan having been slain by Jehovah for unnatural sin, Shelah ought to have been given her; but Judah, from superstitious fear lest he too should die, delayed. Then she waylaid Judah as a veiled harlot (one apparently consecrated by vow to impurity in the worship of Venus Astarte, the Babylonian Mylitta) at the gate of Enaim (margin) and received his signet, bracelets, and staff in pledge for the kid he promised her. She resumed her widow's garments.

When it was known that she was with child, Judah, by his patriarchal authority, would have burned her as having disgraced his family; but she proved by the signet and bracelet that Judah himself was the father of her children, and that she had a claim on him as nearest of kin to marry her when he withheld Shelah (Ruth 3-4; Genesis 38:25-26). Pharez and Zarah were the offspring, Pharezthe ancestor of David and of Messiah Himself (Genesis 46:12)). God can bring purity out of impurity. The three sons born in Canaan accompanied Judah to Egypt on his removal there (Exodus 1:2). Nahshon, Amminadab's son, was chief at the first census (Numbers 1:7; Numbers 2:3; Numbers 7:12; Numbers 10:14), David's ancestor (Ruth 4:20). Caleb represented Judah among the spies, and in the allotment of the land (Numbers 13:6; Numbers 34:19). Judah led the van in the wilderness march on the E. of the tabernacle, with Issachar and Zebulun his kinsmen (Numbers 2:3-9; Numbers 10:14).

The boundaries of Judah are given (Joshua 20:20-63). The territory was thickly studded with towns and villages. Benjamin was on the N. The northern bound ran from the embouchure of Jordan, by the valley of Hinnom under Jerusalem, to Jabneel on the western sea coast; the Dead Sea on E., and the Mediterranean on W. The southern bound ran from the extreme southern end of the Dead Sea to the Mediterranean at wady el Arish. The wilderness of Zin was its extreme southern limit. Its length averaged 45 miles, its width 50. Four main regions made up the territory.

(1) "The south" (Negeb); the southernmost district of Canaan, the pasture lands between the hills and the desert; a portion of this was ceded to Simeon (Joshua 15:20-32; Joshua 19:1-9).

(2) The shephelah , or rolling lower hills, the hilly lowland between the central mountains and the Mediterranean plain (Joshua 15:33). The shephelah was hounded by the Negeb on the S.; on the N. it reached to Lydda, where the plain of Sharon begins, famous for its flowers; the hilly part (Ashedoth) of the shephelah is on the E., the link between mountain and plain, and is more thick with villages than the plain, grainfields alternate with meadows, gardens, and olive groves.

(3) The mountain or "hill country of Judah," the largest of the four (Joshua 15:48-60). Beginning at its highest level below Hebron, 3,000 ft. above the sea level, it reaches E. to the Dead Sea and W. to the shephelah; an elevated plateau of a tolerably general level; the southern part of the mountain backbone stretching N. until interrupted by Esdraelon plain, and having on it Hebron, Jerusalem, and Shechem; this "mountain of Judah" abounds in rains of former towns; springs are numerous, as at Urtas near Solomon's pools, but no streams. It rises from the Negeb precipitously, between the hilly region on the, western part of the shephelah and the desert of Judah" extending to the Dead Sea (ver. 61): a rugged limestone range, with sides covered with grass, shrubs, and trees; the valleys intersecting it yield plentifully grain, wheat, and millet; orchards, olive yards, and vineyards rise in terraces up the sides.

(4) "The desert of Judah" (midbar ), the sunken district near the Dead Sea; from the northern border of Judah (Joshua 15:6-7) to wady Fikreh on the S. and to Maon, Tekoah, and Bethlehem toward the W.: a soil of chalk, marl, flint, and lime, bore of vegetation on the side toward the Dead Sea; but where springs are, luxuriant, and even in the desolate parts bearing traces of ancient works of man. The present barrenness, so far from disproving, confirms Scripture, which, though describing its former fertility, foretells its desolation for its apostasy. Its towns were six (Joshua 15:62). (See ENGEDI.) The city of Salt was at the southern end of the Dead Sea in the Salt Valley. The priests' nine cities were all in Judah; the Levites had no cities in Judah (Joshua 21:9-19). The allotment to Judah was first (Joshua 15:1; Joshua 19:51). Joshua prepared the way by destroying the chief towns and slaying their kings, penetrating even to Hebron and Debir in the hill country.

Judah and Simeon followed up the conquest (Judges 1:9; Judges 1:19-20), occupying the mountain and the graingrowing Philistine tract, with Gaza, Askelon, and Ekron, but unable to drive out the Canaanites from the valley (Emek) where their chariots gave the latter the advantage (Judges 1:19), but in Judges 1:9 "valley" is shephelah , rather the low hilly region between the mountain and the plain. The Philistine tract was wrested from Judah's hands (1 Samuel 4-5; 1 Samuel 7:14), then Judah recovered it. Judah took little part in the conflicts under the judges, except (Judges 20) the attack on Gibeah. The Philistine incursions were through Dan's and Benjamin's territory, not Judah's. The tribe acted throughout independently of the rest (2 Samuel 2:4; 2 Samuel 2:11; 2 Samuel 19:40-43). 2 Samuel 19:2. Ezra 3:9, = Hodaviah (Ezra 2:40), Hodevah (Nehemiah 7:43).

3. Ezra 10:23; Nehemiah 12:8; Nehemiah 12:36.

4. Nehemiah 11:9, "second over the city"; compare 1 Chronicles 9:7.

Hawker's Poor Man's Concordance And Dictionary

The fourth son of Jacob, by Leah. The name more properly is Jehudah. And Leah his mother made this remarkable observation on his birth, she said: "Now I praise the Lord:" therefore, that is, on that account, she called his name Jehudah, that is, (as the margin of the Bible renders it) praise. (Genesis 29:35) And this name is a plain compound (as Mr. Parkhurst observes) of Jah, the Lord; and hudah, to convess. Now then, if we turn to the prophetical expressions of the dying partiarach Jacob, (Genesis 49:8) concerning Judah, we shall arrive at the full sense of both passages, Leah's, and her husband's. "Judah, thou art he whom thy brethren shall praise." This reading doth not convey to us the expression as strongly though the sense is the same, as by reading it thus: Thou, Judah, thy brethren shall (confessor,) or praise, (as Jehudah;) "thy father's children shall bow down to thee:" that is, they shall acknowledge thee to be the Jeehudah, and as such shall bow down to thee.

And this forms a beautiful correspondence to what the apostle, in the gospel-church, in after ages, was commissioned, by the same Holy Spirit that moved the patriarch, (2 Peter 1:1-21; 2Pe 3:18) to tell the people of the Lord Jesus, who sprang out of Judah after the flesh, and was, and is the Jehudah of his people- "who being (saith the apostle) in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross: wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord to the glory of God the Father." (Philippians 2:6-11)

While I am speaking, of Judah, under this one view of him in this memorable prophecy, it may not be amiss to consider him also in another. The same prophetic spirit that was in Jacob, leading him to the acknowledgment of Judah under one character typical of the Messiah, prompted him to speak of him under another. "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." (Genesis 49:10) The Jews themselves, however unintentionally and unconsciously, confirmed the certainty that this Scripture referred to the Lord Jesus Christ under a double evidence. For when in the hall of Pilate Jesus stood before the Governor, and the Governor asked him, saying, "Art thou the king of the Jews?" Jesus acknowledged it, and said unto him, Thou sayest. (Matthew 17:11) But soon after, when to the cry of the Jews for Christ's crucifixion, Pilate said, "Shall I crucify your king?" the chief priests answered, "We have no king but Cæsar." Here was a confirmation to the one part of Jacob's dying prophecy, that the Shiloh should not come until the sceptre was departed from Judah-the chief priests confessed that that sceptre was departed, for they acknowledged that they had then no king but Cæsar; and, therefore, the Shiloh was come. The other testimony, and from their own lips, also became equally strong. Jacob said, that a lawgiver should not depart from between his feet until Shiloh came; and this law they proved did remain, for they contended with Pilate to enforce that law, for supposed blasphemy in the person of Christ. Take ye him, and crucify him said Pilate, for I find no fault in him. They then made this memorable answer: "We have a law, and by our law he ought to die, because he made himself the Son of God." Thus confirming the other prediction of the patriarch, that the lawgiver was not gone from between the feet of Judah until the Shiloh was come, to whom the whole referred. Two such striking evidences, and from the Jews themselves, on this important subject, never surely could have been expected; and now obtained, could only have been brought to pass by the overruling power and ordination of the Lord.

The reader will, I hope, indulge me with one observation more concerning Judah, in respect to this memorable prophecy of his father Jacob; because I humbly conceive it is important, and every thing connected with our Lord Jesus cannot fail of being interesting to his people. It is well known that the word Shebeth, which is translated, (Genesis 49:10) sceptre, and signifies a powerful kingly office, is the same word which, (Judges 5:14) is translated pen. Out of Machir came down governors, and out of Zebulon they that handle the Shebeth of the Scribes. Now it is evident, from the use of the Shebeth upon both occasions, (Genesis 49:10 and Judges 5:14) the one speaking of the office of a king, and the other of the scribe, that without violence to the expressions in either case, and in reference to the glorious person typified, his ruling the sceptre, or writing with his pen, conveys the idea of equal offices. The governors of Machir, and the pen of the writer of Zebulon, are put in parallel rank of equal dignity and importance. Hence, therefore, why may not the Shebeth of our Almighty Jehudah be supposed to convey an idea of his taking down the names of his people, whose names we know are "written in the Lamb's book of life?" (Revelation 21:27) Who but him wrote those names in the book of life? Is not Jesus described, and by himself under the spirit of prophecy, as having "a tongue as the pen of a ready writer?" (Psalms 45:1) And if a tongue to speak, why not the hand to write of the things touching himself? Moreover, if none but Jesus was found worthy "to open the book, and to loose the seals thereof," which was seen by John in the hand of him that sat on the throne, who but him could be worthy to write the records in it? (Revelation 5:1-10)

I beg the reader to observe, that I desire to deliver these sentiments, on a subject so necessarily sublime and mysterious, with the most profound awe and reverence. I would be always understood on these deep things as rather inquiring than deciding, rather desiring to be taught than to teach; but I cannot but think, that such views of the Lord Jesus are very sweet and interesting, and tend, under the Holy Ghost's guidings, to endear Christ to the heart, when we behold him thus typically represented in so many engaging services for his people. And surely, as it is said of Christ in one blessed Scripture, that the names of his people are all "written in the book of life," (Revelation 20:15) and in another he bids his people to "rejoice that their names are written there," (Luke 10:20) as when considering himself the shepherd of his flock, and his people the sheep of his fold, he saith that "he calleth them all by name, and leadeth them out," (John 10:3) and as the whole flocks of the mountains and of the vale, and of the cities of Benjamin, Jerusalem, and Judah, shall all pass again under the hands of him that telleth them, (Jeremiah 33:13) surely it is not stretching the Scripture to say, that the Shebeth of Jehudah is as eminently descriptive of the greatness of his character, when speaking of this use of it, in writing, as in ruling, for sovereignty is implied in both, And the poor feeble hand that is now writing these lines, (earnestly begging forgiveness if he errs in the matter) cannot conclude this article without first saying, (and will not the reader for himself also join the petition?) Oh, that the almighty Jehudah may have graciously exercised the Shebeth of his power, and written my poor name, worthless as it is, among the millions he hath marked down in the book of life! Amen.

Judah (2)

The land of Judah. When this is named in Scripture, as distinguished from Israel, it is meant thereby to denote that the kingdoms were divided. The kingdom of the ten tribes, or Samaria, was distinct from Judah. It formed a divided character concerning Judah, that this kingdom retained a reverence for the true religion, and the priesthood, and the law, at a time when the ten tribes were following idolatry. It were needless to remark after what was said before concerning Judah, that the name means, the praise of the Lord.

Hastings' Dictionary of the Bible

JUDAH (‘he is to be praised’; the popular etymologies seem to regard the name as an unabbreviated Hoph. impf. of jâdâh , ‘to praise’). Judah is represented as the fourth son of Leah by Jacob ( Genesis 29:35 [J [Note: Jahwist.] ] Genesis 35:23 (P [Note: Priestly Narrative.] ]). Though he was of late birth, the Judæan document (J [Note: Jahwist.] ) nevertheless gives him precedence over Reuben, the firstborn, who is favoured by the later Ephraimite document E [Note: Elohist.] . According to J [Note: Jahwist.] , it was Judah who proposed to sell Joseph in order to avert the danger which threatened him at the hands of his brethren ( Genesis 37:26 ff.). Similarly, when they return to Joseph’s house with the silver cup, J [Note: Jahwist.] gives the pre-eminence to Judah, and makes him spokesman for all in his pathetic appeal to Joseph ( Genesis 44:14-34 ). Reuben, because of his lust towards Bilhah ( Genesis 49:4; cf. Genesis 35:22 ), and Simeon and Levi, because of their barbarous conduct towards the Shechemites, fall before their enemies and into disfavour with their brethren, and Judah succeeds to the primogenitureship.

A tradition is preserved in Genesis 38:1-30 which is generally supposed to be of great value as bearing upon the early development of the tribe. Judah is there said to have withdrawn himself from his brethren and to have gone down to a certain Adullamite whose name was Hirah. There he met with Bath-shua, a Canaanitess, whom he took to wife. She bore him three sons, Er, Onan, and Shelah. Er and Onan were slain by Jahweh for their wickedness. Er’s widow, Tamar, a Canaanitess also, it seems, posing by the wayside as a hierodule, enticed Judah to intercourse with her, and of her the twin sons Perez and Zerah were born to Judah. This story is usually held to be based upon facts of tribal history, though cast in the form of personal narrative, and also to prove clearly that Judah, like other tribal names, is but the eponymous head of the tribe. It points to the settlement of Judah in the region of Adullam and its union with foreign stock. Hirah is a Canaanite clan; Er and Onan stand for two other clans which became united to Judah, but early disappeared; the other three continued to exist as constituents of Judah. Besides these it would appear that in the time of David the Calebite and Jerahmeelite tribes, mentioned in 1 Chronicles 2:1-55 as descendants of Perez, were incorporated into the tribe. In 1 Samuel 27:10; 1 Samuel 30:14 they still appear to be independent, though the Chronicler makes both Caleb and Jerahmeel descendants of Judah through Perez and Hezron, to whom also he traces David. In Numbers 13:1-33 (P [Note: Priestly Narrative.] ) Caleb, who is sent by Moses as one of the spies, belongs to Judah; but in Numbers 32:12 , Joshua 14:6; Joshua 14:14 (R [Note: Redactor.] ), Judges 3:1-31 etc., he is a Kenizzite, the son of Kenaz. From the last passage we see that Othniel, whose chief centre was Kiriathsepher (Debir), was another closely related tribe, and both appear from Genesis 36:16; Genesis 36:42 (P [Note: Priestly Narrative.] ) to have been Edomites. Kenites, commonly supposed to be of Midianite origin, we are told in Judges 1:16 , also went up from Jericho with Judah into the Wilderness.

Of all these foreign elements by which the tribe of Judah was increased, the Calebite was the most important. In fact the Chronicler makes the Judahite stock consist largely of the descendants of Hezron. It was the Calebite capital, Hebron, that under David (himself said to be Hezronite) became the capital of Judah. After this time the history of the tribe becomes the history of the Southern Kingdom.

P [Note: Priestly Narrative.] ’s Sinai census (Numbers 1:27 ) gives 74,600, and that of the Wilderness 76,500 ( Numbers 26:22 ).

The territory of the tribe is described in Joshua 15:1 ff. (P [Note: Priestly Narrative.] ); but this is late and an ideal apportionment. In the Song of Deborah Judah is not even mentioned, because ‘it was not yet made up by the fusion of Israelite, Canaanite, Edomite, and Arabic elements,’ as Stade ( GVI [Note: VI Geschichte des Volkes Israel.] 113) puts it. The Blessing of Jacob ( Genesis 49:8 ff.) and that of Moses ( Deuteronomy 33:7 ) reflect conditions during the monarchy. How the tribe entered W. Canaan and obtained its early seat around Bethlehem it is impossible to say. See also Tribes of Israel.

James A. Craig.

JUDAH. 1. See preced. article. 2. Ezra 3:9 (cf. Nehemiah 12:8 ) = 1Es 5:58 Joda. 3. A Levite, Ezra 10:23 = 1E Esther 9:23 Judges 1:4 . An overseer, Nehemiah 11:9 . Nehemiah 11:5 . A priest’s son, Nehemiah 12:36 . Nehemiah 12:6 . Luke 1:39; see Jutah . 7. See next article.

JUDAH ‘upon (AV [Note: Authorized Version.] ) or at (RV [Note: Revised Version.] ) Jordan’ ( Joshua 19:34 ) is a very doubtful site. It is the general opinion that the text of this passage must be corrupt, and that the name of some place near Jordan, perhaps Chinneroth, may have been lost.

E. W. G. Masterman.

Holman Bible Dictionary

Genesis 29:35Genesis 38:1 Genesis 49:8-12

2. The tribe of Judah occupied the strategically important territory just to the west of the Dead Sea. The city of Jerusalem was on the border between Judah and Benjamin. David was from the tribe of Judah. 3. When the kingdom was divided following the death of Solomon, the southern kingdom took the name Judah. See Judas; Geography; Tribes of Israel; Patriarchs; Israel .

4. The province set up by the Persian government to rule a conquered Judean kingdom (Nehemiah 5:14; Haggai 1:1 ). Judah formed one small province alongside Samaria, Galilee, and Idumea. All these reported to the Satrap of the Persian satrapy of Abarnaharah which encompassed the land west of the Euphrates River with its center in Damascus (Ezra 5:3 ,Ezra 5:3,5:6; Ezra 6:6 ,Ezra 6:6,6:13 ). The satrap reported to a higher official over Babylon and Abarnaharah with headquarters in Babylon. When Judah's exiles returned from Babylon, Zerubbabel was governor of Judah; Tattenai, satrap of Abarnaharah or Beyond the River; and Ushtannu, satrap of Babylon and Abarnaharah.

5. Priest whose sons helped Zerubbabel and Joshua begin work on restoring the Temple after 537 B.C. (Ezra 3:9; compare Nehemiah 12:8 ). 6 . Levite whom Ezra condemned for having foreign wife who might tempt Israel to worship other gods (Ezra 10:23 ). 7 . Member of tribe of Benjamin who lived in Jerusalem after the return from Exile and was second in command over the city (Nehemiah 11:9 ). He may be the official who joined Nehemiah in leading the celebration of the completion of the Jerusalem wall (Nehemiah 12:34 ). 8 . Priestly musician who helped in Nehemiah's celebration (Nehemiah 12:36 ). 9 . An obscure geographical reference in the description of the tribal borders of Naphtali (Joshua 19:34 ). The earliest Greek translators could not understand the reference and so did not translate it. (Compare TEV, NIV). Naphtali's territory does not touch that of the tribe of Judah. Some try to define Judah here as the sixty towns of Jair east of the Jordan (Joshua 13:30 ). Others translate Judah as “low-lying land” (REB). Some scholars try to make another place name such as Jehuda out of the reference. It may be that a copyist confused Jordan and Judah, which resemble one another in appearance in Hebrew writing, and miscopied Jordan as Judah and then copied Jordan. No sure solution exists to explain Judah in this text. 10. City of Judah (2 Chronicles 25:28 ) is Jerusalem.

Morrish Bible Dictionary

1. The fourth son of Jacob and Leah, and the head of the tribe bearing his name, which signifies 'praise.' It was Judah who advised the selling of Joseph rather than taking his life: so his descendants, the Jews, delivered the Lord into the hands of the Gentiles. He sinned in the matter of Tamar his daughter-in-law; was ready enough to have her punished till it was shown that he also was guilty. Thus is traced the terribly corrupt history of the family of whom according to election Christ was to be born. Though not the eldest son he began to take a chief place in the family. He was able to persuade his father to let Benjamin be taken into Egypt, and when appeals were to be made to Joseph it was Judah who made them. When Jacob blessed his sons, the predictions show that in Judah was centred the royal line. The sceptre should not depart from Judah, nor a lawgiver from between his feet until Shiloh came, etc. Genesis 49:8-12 . From Judah sprang David and a long succession of kings. Christ as born of the tribe of Judah, is referred to as "the Lion of the tribe of Juda." Revelation 5:5 . In Luke 3:33; Hebrews 7:14; Revelation 5:5; Revelation 7:5 , the name is given as JUDA: and in Matthew 1:2,3 , it is JUDAS.

The tribe held a prominent position. In the journeyings of the Israelites, Judah took the lead, and at the first and second census their numbers were 74,600 and 76,500. Their allotted portion was large. Its east border embraced the whole of the Dead Sea, and extended to Gath and the land of the Philistines on the west. Its northern boundary was about 31 48' N, and in the south it extended to the Desert of Paran. Jerusalem was near the border between Judah and Benjamin. In Joshua 18:28 it is one of the cities mentioned as falling to Benjamin; but in Joshua 15:63 and Judges 1:8 it is referred to Judah. David and his successors being of this tribe, Jerusalem became their dwelling place.

2. Ancestor of some Levites who helped to rebuild the temple. Ezra 3:9 . Perhaps the same as HODAVIAH No. 3.

3. Levite who had taken a strange wife. Ezra 10:23 .

4. Son of Senuah: he was an overseer in Jerusalem. Nehemiah 11:9 .

5. Levite who returned from exile. Nehemiah 12:8 .

6,7. A prince of Judah, and a priest and musician who assisted at the dedication of the wall of Jerusalem. Nehemiah 12:34,36 .

People's Dictionary of the Bible

Judah (jû'dah), praise. 1. The fourth son of Jacob and Leah, was born in Mesopotamia. Genesis 29:35. The name was given as an expression of the mother's gratitude. We know more of him than of the other patriarchs except Joseph, whose life he saved, advising the sale. Genesis 37:26-28. His marriage, an incident in his son's life, and his intrigue with Tamar are recorded in Genesis 38:1-30. Judah became the surety for the safety of Benjamin on the second journey to Egypt. Genesis 43:3-10. His conduct is worthy of all praise, and his plea for Benjamin's liberty is one of the most touching speeches in the Bible. Genesis 44:14-34. He went down into Egypt with three sons. Genesis 46:12. The tribe of Judah was always large and prominent, vying with Ephraim for the supremacy. The prophetic blessing which his father pronounced on Judah, Genesis 49:8-12, is very remarkable. It describes the warlike character and gradually increasing strength of the tribe, comp. Numbers 2:3; Joshua 14:11; Joshua 15:1; Judges 1:1-2; 1 Chronicles 14:17; Psalms 18:40; Isaiah 29:1 (where its capital is called Ariel, "lion of God"); Revelation 5:5; the duration of its power—viz., until the coming of Christ, when Judæa became a province of Rome, comp. Luke 2:1-7; John 18:31; Acts 5:37; and the destruction of their city, a.d. 70, when the Christian dispensation had become established, compare Matthew 24:14; Acts 2:8; Romans 10:18, in the glory and triumph of the Messiah.

Smith's Bible Dictionary

Ju'dah. (praised, celebrated). The fourth son of Jacob and the fourth of Leah. (B.C. after 1753). Of Judah's personal character, more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he, in conjunction with Reuben, saved. Genesis 37:26-28. During the second visit to Egypt for corn, it was Judah who was understood to be responsible for the safety of Benjamin, Genesis 43:3-10, and when, through Joseph's artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too, it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. Genesis 46:28. This ascendancy over his brethren is reflected in the last words addressed to him by his father.

The families of Judah occupy a position among the tribes similar to that which their progenitor had taken among the patriarchs. The numbers of the tribe at the census at Sinai were 74,600. Numbers 1:26-27. On the borders of the Promised Land, they were 76,500. Genesis 26:22.

The boundaries and contents of the territory allotted to Judah are narrated at great length, and with greater minuteness than the others, in Joshua 15:20-63. The north boundary, for the most part coincident with the south boundary of Benjamin, began at the embouchure of the Jordan and ended, on the west, at Jabneel on the coast of the Mediterranean, four miles south of Joppa. On the east, the Dead Sea, and on the west, the Mediterranean, formed the boundaries. The southern line is hard to determine, since it is denoted by places many of which have not been identified. It left the Dead Sea at its extreme south end, and joined the Mediterranean at the Wady el-Arish. This territory is in average length about 45 miles, and in average breadth about 50.

American Tract Society Bible Dictionary

The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Genesis 29:35 . His name appears honorably in the history of Joseph, Genesis 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Genesis 38:1-30 . The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Genesis 49:8-12 . Though not the firstborn, Judah soon came to be considered as the chief of Jacob's children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See Judea . On the border of their territory was Jerusalem, the seat of the Jewish worship; and from Judah sprung David and his royal race, from which descended the Savior of the world.

After the return from the captivity, this tribe in some sort united in itself the whole Hebrew nation, who from that time were known only as Judaei, Jews, descendants of Judah. Judah-when named in contradistinction to Israel, Ephraim, the kingdom of the ten tribes, or Samaria-denotes the kingdom of Judah, and of David's descendants. See Hebrews and KINGS. One of the principal distinctions of this tribe is, that it preserved the true religion, and the public exercise of the priesthood, with the legal ceremonies in the temple at Jerusalem; while the ten tribes gave themselves up to idolatry and the worship of the golden calves.

Watson's Biblical & Theological Dictionary

the son of Jacob and Leah, who was born in Mesopotamia, Genesis 29:35 . It was he who advised his brethren to sell Joseph to the Ishmaelite merchants, rather than stain their hands with his blood, Genesis 37:26 . There is little said of his life, and the little that is recorded does not raise him high in our estimation. In the last prophetic blessing pronounced on him by his father Jacob, Genesis 49:8-9 , there is a promise of the regal power; and that it should not depart from his family before the coming of the Messiah. The whole southern part of Palestine fell to Judah's lot; but the tribes of Simeon and Dan possessed many cities which at first were given to Judah. This tribe was so numerous, that at the departure out of Egypt it contained seventy-four thousand six hundred men capable of bearing arms, Numbers 1:26-27 . The crown passed from the tribe of Benjamin, of which Saul and his sons were, to that of Judah, which was David's tribe, and the tribe of the kings, his successors, until the Babylonish captivity.

Easton's Bible Dictionary

Genesis 29:35

It was Judah that interposed in behalf of Joseph, so that his life was spared (Genesis 37:26,27 ). He took a lead in the affairs of the family, and "prevailed above his brethren" (Genesis 43:3-10; 44:14,16-34; 46:28; 1 Chronicles 5:2 ).

Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR .) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Genesis 49:8-12 ).

Hastings' Dictionary of the New Testament

See Tribes.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Heb. Yehudah', יְהוּדָה, celebrated; comp. Genesis 29:35; Genesis 49:8, Chald.

יְהוּד, Yehud', Ezra 5:1; Ezra 7:14; Daniel 2:25; Daniel 5:13; Daniel 6:13; "Judaea," Ezra 5:8; "Jewry," Daniel 5:13; Sept. and N.T. generally Ι᾿ούδας [as also Josephus]; but comp. Ι᾿ούδα, Luke 3:26; Luke 3:30; for Luke 1:39, (See Juttah) ), the name of several persons, etc., in Scripture. (See Judas); (See Jude).

1. The fourth son of Jacob by Leah, born B.C. 1916 (Genesis 29:35), being the last before the temporary cessation in the births of her children. His whole brothers were Reuben, Simeon, and Levi, elder than himself — Issachar and Zebulun younger (see Genesis 35:23). The name is explained as having originated in Leah's exclamation of "praise" at this fresh gift of Jehovah — "She said, 'Now will I praise (אוֹדֶה, odeh) Jehovah,' and she called his name Yehudah" (Genesis 29:35). The same play is preserved in the blessing of Jacob — "Judah, thou whom thy brethren shall praise!" (Genesis 49:8).

The narrative in Genesis brings this patriarch more before the reader, and makes known more of his history and character than it does in the case of any other of the twelve sons of Jacob, with the single exception of Joseph. It was Judah's advice that the brethren followed when they sold Joseph to the Ishmaelites instead of taking his life. By the light of his subsequent actions we can see that his conduct on this occasion arose from a generous impulse, although the form of the question he put to them has been sometimes held to suggest an interested motive: "What profit is it if we slay our brother and conceal his blood? Come, let us sell him" (Genesis 37:26-27). Though not the first born, he "prevailed above his brethren" (1 Chronicles 5:2), and we find him subsequently taking a decided lead in all the affairs of the family. When a second visit to Egypt for corn had become inevitable, it was Judah who, as the mouthpiece of the rest, headed the remonstrance against the detention of Benjamin by Jacob, and finally undertook to be responsible for the safety of the lad (Genesis 43:3-10). When, through Joseph's artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. In that thoroughly Oriental scene it is Judah who unhesitatingly acknowledges the guilt which had never been committed, throws himself on the mercy of the supposed Egyptian prince, offers himself as a slave, and makes that wonderful appeal to the feelings of their disguised brother which renders it impossible for Joseph any longer to conceal his secret (Genesis 44:14; Genesis 44:16-34). So, too, it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen (Genesis 46:28). This ascendency over his brethren is reflected in the last words addressed to him by his father — Thou whom thy brethren shall praise! thy father's sons shall bow down before thee! unto him shall be the gathering of the people (Genesis 49:8-10). In the interesting traditions of the Koran and the Midrash his figure stands out in the same prominence. Before Joseph his wrath is mightier and his recognition heartier than the rest. It is he who hastens in advance to bear to Jacob the fragrant robe of Joseph (Weil's Biblical Legends, p. 88-90).

Not long after the sale of Joseph, Judah had withdrawn from the paternal tents, and gone to reside at Adullam, in the country which afterwards bore his name. Here he married a woman of Canaan, called Shuah, and had by her three sons. Er, Onan, and Shelah. When the eldest of these sons became of fit age, he was married to a woman named Tamar, but soon after died. (See Er). As he died childless, the patriarchal law, afterwards adopted into the Mosaic code (Deuteronomy 25:6), required Judah to bestow upon the widow his second son. This he did; but as Onan also soon died childless (See Onan), Judah became reluctant to bestow his only surviving son upon this woman, and put her off with the excuse that he was not yet of sufficient age. Tamar accordingly remained in her father's house at Adullam. She had the usual passion of Eastern women for offspring, and could not endure the stigma of having been twice married without bearing children, while the law precluded her from contracting any alliance but that which Judah withheld her from completing. Meanwhile Judah's wife died, and, after the time of mourning had expired, he went, accompanied by his friend Hirah, to attend the shearing of his sheep at Timnath, in the same neighborhood. These circumstances suggested to Tamar the strange thought of connecting herself with Judah himself, under the guise of a loose woman. Having waylaid him on the road to Timnath, she succeeded in her object, and when the consequences began to be manifest in the person of Tamar, Judah was highly enraged at her crime, and, exercising the powers which belonged to him as the head of the family she had dishonored, he commanded her to be brought forth, and committed to the flames as an adulteress. But when she appeared she produced the ring, the bracelet, and the staff which he had left in pledge with her, and put him to confusion by declaring that they belonged to the father of her coming offspring. (See Tamar).

Judah acknowledged them to be his, and confessed that he had been wrong in withholding Shelah from her. The result of this painful affair was the birth of two sons, Zerah and Pharez (B.C. cir. 1893), from whom, with Shelah, the tribe of Judah descended. Pharez was the ancestor of the line from which David, the kings of Judah, and Jesus came (Genesis 38; Genesis 46:12; 1 Chronicles 2:3-5; Matthew 1:3; Luke 3:33). These circumstances seem to have disgusted Judah with his residence in towns, for we find him ever afterwards at his father's tents. His experience of life, and the strength of his character, appear to have given him much influence with Jacob; and it was chiefly from confidence in him that the aged father at length consented to allow Benjamin to go down to Egypt. That this confidence was not misplaced has already been shown, (See Joseph); and there is not in the whole range of literature a finer piece of true natural eloquence than that in which Judah offers himself to remain as a bond slave in the place of Benjamin, for whose safe return he had made himself responsible to his father. The strong emotions which it raised in Joseph disabled him from keeping up longer the disguise he had hitherto maintained, and there are few who have read it without being, like him, moved even to tears (Genesis 44:14-34). B.C. 1874. (See Jacob).

We hear nothing more of Judah till he received, along with his brothers, the final blessing of his father, which was conveyed in lofty language, glancing far into futurity, and strongly indicative of the high destinies which awaited the tribe that was to descend from him (Genesis 49:8-12). B.C. 1856. (See Shiloh).

Kitto's Popular Cyclopedia of Biblial Literature

Ju´dah, (celebrated), fourth son of Jacob and Leah (B.C. 1755). The narrative in Genesis brings this patriarch more before the reader, and makes known more of his history and character, than it does in the case of any other of the twelve sons of Jacob, with the single, exception of Joseph. It is indeed chiefly in connection with Joseph that the facts respecting Judah transpire; and as they have already been given in the articles Jacob and Joseph, it is only necessary to indicate them shortly in this place. It was Judah's advice that the brethren followed when they sold Joseph to the Ishmaelites, instead of taking his life. By the light of his subsequent actions we can see that his conduct on this occasion arose from a generous impulse, although the form of the question he put to them has been sometimes held to suggest an interested motive:—'What profit is it if we slay our brother and conceal his blood? Come, let us sell him,' etc. .

Not long after this Judah withdrew from the paternal tents, and went to reside at Adullam, in the country which afterwards bore his name. Here he married a woman of Canaan, called Shuah, and had by her three sons, Er, Onan, and Shelah. When the eldest of these sons became of fit age, he was married to a woman named Tamar, but soon after died. As he died childless, the patriarchal law, afterwards adopted into the Mosaic code , required him to bestow upon the widow his second son. This he did: but as Onan also soon died childless, Judah became reluctant to bestow his only surviving son upon this woman, and put her off with the excuse that he was not yet of sufficient age. Tamar accordingly remained in her father's house at Adullam. She had the usual passion of Eastern women for offspring, and could not endure the stigma of having been twice married without bearing children, while the law precluded her from contracting any alliance but that which Judah withheld her from completing.

Meanwhile Judah's wife died, and after the time of mourning had expired, he went, accompanied by his friend Hirah, to attend the shearing of his sheep at Timnath in the same neighborhood. These circumstances suggested to Tamar the strange thought of connecting herself with Judah himself, under the guise of a loose woman. Having waylaid him on the road to Timnath, she succeeded in her object, and when the consequences began to be manifest in the person of Tamar, Judah was highly enraged at her crime, and, exercising the powers which belonged to him as the head of the family she had dishonored, he commanded her to be brought forth and committed to the flames as an adulteress. But when she appeared, she produced the ring, the bracelet, and the staff, which he had left in pledge with her; and put him to confusion by declaring that they belonged to the father of her coming offspring. Judah acknowledged them to be his, and confessed that he had been wrong in withholding Shelah from her. The result of this painful affair was the birth of two sons, Zerah and Pharez, from whom, with Shelah, the tribe of Judah descended. Pharez was the ancestor of the line from which David, the kings of Judah, and Jesus came (Genesis 38;;;; ).

These circumstances seem to have disgusted Judah with his residence in towns; for we find him ever afterwards at his father's tents. His experience of life, and the strength of his character, appear to have given him much influence with Jacob; and it was chiefly from confidence in him that the aged father at length consented to allow Benjamin to go down to Egypt. That this confidence was not misplaced has already been shown [JOSEPH]; and there is not in the whole range of literature a finer piece of true natural eloquence than that in which Judah offers himself to remain as a bond-slave in the place of Benjamin, for whose safe return he had made himself responsible to his father. The strong emotions which it raised in Joseph disabled him from keeping up longer the disguise he had hitherto maintained, and there are few who have read it without being, like him, moved even to tears.

We hear nothing more of Judah till he received, along with his brothers, the final blessing of his father, which was conveyed in lofty language, glancing far into futurity, and strongly indicative of the high destinies which awaited the tribe that was to descend from him.