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what does our surname mean

what does our surname mean

steve yochum (View posts)
Posted: 29 Sep 2003 4:31PM GMT
Classification: Query
Surnames: yochum
i need to figure this out for class so if any one knows can they please email me at sephiroth14141414@yahoo.com thanks

Re: what does our surname mean

Posted: 5 Nov 2008 3:08PM GMT
Classification: Query
Form of German “Joachim”.

German, French, and English: from the Hebrew personal name Yoyakim ‘God has granted (a son)’, which occurs in the Bible (Nehemiah 12:10) and was also borne, according to medieval legend, by the father of the Virgin Mary.

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Notable Yochums In Biblical History

King Jehoiakim (”he whom God has set up”, Hebrew language: יהוֹיָקִים)
(608-597 B.C.)
A biblical character, whose original name was Eliakim. His name is also sometimes spelled Jehoikim. He was the son of Josiah by Zebidah the daughter of Pedaiah of Rumah, and king of Judah. He was also the husband of Nehushta and the father of King Jehoiachin. Both William F. Albright and E. R. Thiele agree on dating his reign to 609 BC-598 BC. He is known for burning the manuscript of one of the prophecies of Jeremiah.

—Biblical Data:

King of Judah (608-597 B.C.); eldest son of Josiah, and brother and successor of Jehoahaz (Shallum), whom Pharaohnecho had deposed. When placed on the throne, his name, originally “Eliakim,” was changed to “Jehoiakim” (II Kings xxiii. 34). During his reign Nebuchadnezzar invaded Palestine, entered Jerusalem, and compelled Jehoiakim to pay tribute to him. After three years Jehoiakim, rebelled against Nebuchadnezzar (ib. xxiv. 1), thereby bringing ruin upon himself and upon the country. Dying after a wicked reign of eleven years, he was buried “with the burial of an ass, drawn, and cast forth beyond the gates of Jerusalem” (Jer. xxii. 19). It was Jehoiakim who slew the prophet Uriah “and cast his dead body into the graves of the common people” (ib. xxvi. 23); and it was he also who impiously “cut with the penknife and cast into the fire” Jeremiah’s roll of prophecies from which Jehudi had read three or four leaves to the king (ib. xxxvi. 23). Jehoiakim’s history is briefly stated in II Kings xxiii. 34-xxiv. 6 and II. Chron. xxxvi. 4-8, which must be read in connection with Jer. xxii. 13-19, xxvi., xxxvi.E. G. H. B. P.

—In Rabbinical Literature:

Although Jehoiakim was Josiah’s eldest son, he was passed over at the latter’s death as being unworthy to be his father’s successor, and his brother Jehoahaz mounted the throne in his place. Jehoahaz was publicly anointed king to offset his brother’s claims to the throne (Seder ‘Olam R. xxiv.; Hor. 11b; Ratner’s objection ad loc. to Seder ‘Olam was anticipated and answered by the Gemara). When, subsequently, Jehoiakim took the government, after Jehoahaz had been led captive to Egypt, he showed how little he resembled his pious father: he was a godless tyrant, committing the most atrocious sins and crimes. He lived in incestuous relations with his mother, daughter-in-law, and stepmother, and was in the habit of murdering men, whose wives he then violated and whose property he seized. His garments were of “sha’aṭneẓ,” and in order to hide the fact that he was a Jew, he had made himself an epispasm by means of an operation, and had tattooed his body (Lev. R. xix. 6; Tan., Lek Leka, end; Midr. Aggadat Bereshit xlviii.; see also Sanh. 103b). He even boasted of his godlessness, saying, “My predecessors, Manasseh and Amon, did not know how they could make God most angry. But I speak openly; all that God gives us is light, and this we no longer need, since we have a kind of gold that shines just like the light; furthermore, God has given this gold to mankind [Ps. cxv. 16] and is not able to take it back again” (Sanh. l.c.).

When Jehoiakim was informed that Jeremiah was writing his Lamentations, he sent for the roll, and calmly read the first four verses, remarking sarcastically, “I still am king.” When he came to the fifth verse and saw the words, “For the Lord hath afflicted her for the multitude of her transgressions” (Lam. i. 5), he took the roll, scratched out the names of God occurring therein, and threw it into the fire (M. Ḳ. 26a). No wonder then that God thought of “changing the world again into chaos,” and refrained from doing so only because the Jewish people under this king were pious (Sanh. 103a). Yet punishment was not withheld. Nebuchadnezzar came with his army to Daphne, near Antiochia, and demanded from the Great Sanhedrin, whose members came to pay him their respects, that Jehoiakim be delivered to him, in which case he would not disturb the city and its inhabitants. The Sanhedrin went to Jehoiakim to inform him of Nebuchadnezzar’s demand, and when he asked them whether it would be right to sacrifice him for their benefit, they reminded him of what David did in a similar case with the rebel Sheba (Lev. R. xix. 6).

Various opinions have been handed down concerning the circumstances of Jehoiakim’s death, due to the difficulty of harmonizing the conflicting Biblical statements on this point (II Kings xxiv. 6; Jer. xxii. 18, 19; II Chron. xxxvi. 6). According to some, he died in Jerusalem before the Sanhedrin could comply with the demand made by Nebuchadnezzar, who therefore had to be content with the king’s body, which was cast to him over the walls. Another version says that he died while being let down over the wall. Others, again, maintain that after leading him through the whole land of Judah, Nebuchadnezzar killed him, and then threw his corpse piecemeal to the dogs, or, as one version has it, put it into the skin of a dead ass (Lev. R. xix. 6; Seder’Olam R. xxv., agreeing in part with Josephus, “Ant.” x. 6, § 3; see also Jerome to Jer. xxii. 18, and Nebuchadnezzar in Rabbinical Literature).

Even this shameful death, however, was not to be the end of the dead king, upon whose skull were scratched the words, “This and one more.” After many centuries the skull was found by a scholar before the gates of Jerusalem; he piously buried it, but as often as he tried to cover it the earth refused to hold it. He then concluded that it was the skull of Jehoiakim, for whom Jeremiah had prophesied such an end (Jer. xxii. 18); and as he did not know what to do with it, he wrapped it in a cloth and hid it in a closet. After a time his wife found it and showed it to a neighbor, who said: “Your husband had another wife before you whom he can not forget, and therefore he keeps her skull.” Thereupon the wife threw it into the fire, and when her husband returned he knew what the enigmatical words “this and one more” meant (Sanh. 82a, 104a). Notwithstanding his many sins, Jehoiakim is not one of the kings who have no part in the future world (Sanh. 103b).S. S.



Jehoiachin [Jeconiah]
(598 B.C.)

After the untimely death of his father, Jehoiachin took the throne of Judah at the age of eighteen. However, with the Babylonians bearing down upon the city of Jerusalem, it was not an auspicious time to be king of Judah. Within three months he surrendered the city to the Babylonians, as Jeremiah has advised Jehoiakim to do. Jehoiachin was deposed and taken prisoner to Babylon, along with several thousand of the leading citizens (figures range from 3,000 to 10,000 exiles; cf. Jer 29:2, Est 2:6). This was the first of two major deportations of Israelites to Babylon that comprised the Exile.

Thirty-seven years later, when the Babylonian king Evil-Merodach (Amel-marduk) took the throne, he released Jehoiachin from prison and allowed him to live in the Babylonian palace until his death (2 Kings 25:27-30). Many in Judah still regarded him as the legitimate king of Judah and longed for his return, a situation that created unrest in Judah until the destruction of Jerusalem.

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Saint Joachim (name meaning: Yahweh prepares)
The husband of Saint Anne and the father of the Virgin Mary, and therefore is ascribed the title of “forebearer of God.” The canonical Gospel accounts in the New Testament do not explicitly name either of Mary’s parents, but some argue that the genealogy in Luke 3 is that of Mary rather than Joseph, thereby naming her father as Eli. Catholic and Orthodox theologians who hold to this say “Eli” may be short for “Eliakim,” which is similar to “Joachim.” The story of Joachim and Anne appears in the apocryphal Proto-gospel of James.

Joachim is described as a rich and pious man who regularly gives to the poor and to the temple. However, as his wife is barren, the High Priest rejects Joachim and his sacrifice, his wife’s childlessness being interpreted as a sign of divine displeasure. Joachim consequently withdraws to the desert where he fasts and does penance for forty days. Angels appear to both Joachim and Anne to promise them a child. Joachim returns to Jerusalem and embraces Anne at the city gate. The cycle of legends concerning Joachim and Anne were included in the Golden Legend and remained popular in Christian art until the Council of Trent restricted the depiction of apocryphal events. Saint Joachim’s feast day was formerly celebrated on August 16, but is now generally observed jointly with Saint Anne on July 26. Traditional depictions (vestibular statuary, etc) of Joachim show him bearing a shovel. The traditional tomb of Saint Anne and Saint Joachim was rediscovered in Jerusalem in 1889



Ecumenical Patriarch Joachim III of Constantinople
Joachim III was Ecumenical Patriarch of Constantinople from 1878 to 1884 and from 1901 to 1912.

He was born in Constantinople in 1834.He was educated in Vienna. In 1858-1861 he was the deacon in the holy temple of St George. In the time of his first reign,he worked on the improvement of the financial state of the Patriarchate. In 1880 he founded the magazine “Truth” and done various other charitable acts. He is seen as one of the most prominent and important Patriarchs of the twentieth century and Modern Time.



Patriarch Joachim
Patriarch Joachim (Russian: Иоахим), 1620—March 17, 1690) was the eleventh Patriarch of Moscow and All Russia, an opponent of Raskol and a founder of the Slavic Greek Latin Academy.

Joachim was of noble origin. When his family died in 1654 epidemic, he became a monk and served in various cloisters. In 1664 Joachim became an archimandrite of the Chudov Monastery and in 1672 a metropolitan of Novgorod. On July 26, 1674 he was elected a Patriarch.


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