Jebus, Jebusites – Jeremiah

Jebus, Jebusites

The former Is a name given to Jerusalem by J in Judges 19:11 and imitated by the Chronicler (1 Chronicles 11:4) the latter is the tribe which inhabited Jerusalem from before the Israelitish conquest till the reign of David. It was formerly supposed that Jebus was the original name of Jerusalem, but the letters of Abdi-Khiba among the el-Amarna tablets prove that the city was called Jerusalem ( Uru^salim) about B.C. 1400. No trace of Jebusites appears then. When they gained possession of it we do not know. J states that at the time of the Israelite conquest the king of Jerusalem was Adoni-zedek (Joshua 10:3). and that the Israelites did not expel the Jebusites from the city (Joshua 15:63. Judges 1:21). During the time of the Judges he tells us that it was in possession of the Jebusites ( Judges 19:11) , and gives a brief account of its capture by David (2 S 5). E mentions the Jebusites only once (Numbers 13:29), and then only to say that, like the Hittite and Amorite, they inhabit the mountain. The favourite list of Palestinian nations which D and his followers insert so often usually ends with Jebusite, but adds nothing to their history. P mentions them once (Joshua 15:8). They are mentioned in Nehemiah 9:8 and Ezra 9:1 in lists based on P, while Zee 9:7 for archaic effect calls dwellers in Jerusalem ‘Jebusite’ (so Wellhausen, Nowack, and Marti). The name of the king, Adoni-zedek, would indicate that the Jebusites were Semitic, — probably related to the Canaanite tribes.

David captured their city and dwelt in it, and it was subsequently called the ‘city of David.’ From references to this (cf . Jerusalem) it is clear that the Jebusite city was situated on the southern part of the eastern hill of present Jerusalem, and that that hill was called Zion. Its situation was supposed by the Jebusites to render the city impregnable (2 Samuel 5:6).

One other Jebusite besides Adoni-zedek, namely, Araunah, is mentioned by name. The Temple is said to have been erected on a threshing-floor purchased from him (cf. 2 Samuel 24:16–24, 2 Chronicles 3:1). It would seem from this narrative that the Jebusites were not exterminated or expelled, but remained in Jerusalem, and were gradually absorbed by the Israelites.

George A. Bahton.

Jeohiluh

(in 2 Kings 15:2 Jecoliah). The mother of king Uzziah (2 Chronicles 26:3).

Jechoniah

See Jehoiachin.

Jechonias

1. The Gr. form of the name of king Jeconiah, employed by the English translators in the books rendered from the Greek (Ad. Esther 11. Baruch 1:3, 9) called in Mt !"‘■ Jechoniah. 2. 1 Esdras 8:92 10:2 Shecaniah.

Jecoliah

See Jechiliah.

Jeconiah

See Jehoiachin.

Jeconias

1. One of the captains over thousands in the time of Josiah (1 Esdras 1:9) called in 2 Chronicles 35:9 Conaniah. 2. See Jehoahaz, 2.

Jedaiah

1. A priestly family (1 Chronicles 9:10 24:7, Ezr 2" [in 1 Esdras 5:24 Jeddul, Nehemiah 7:39 l li" 12:6, 7, 19 21). 2. One of the exiles sent with gifts of gold and silver for the sanctuary at Jerusalem (Zee 6). 3. A Simeonite chief (1 Chronicles 4:37). 4. One of those who repaired the wall of Jerusalem (Nehemiah 3:10).

Jeddu

Jeddu (1 Esdras 5:24) =Ezr 2:36 Jedaiah.

Jedeus

Jedeus (1 Esdras 9:30) =Ezr lO^‘Adaiah.

Jediael

1. The eponym of a Benjamite family (1 Chronicles 7). 2. One of David’s heroes (1 Chronicles 11:45), probably identical with the Manassite of 12:20. 3_ The eponym of a family of Korahite porters (1 Chronicles 26:2).

Jedidah

Mother of Josiah (2 Kings 22:1).

Jedidiah

(‘beloved of J"‘). The name given to Solomon by the prophet Nathan (2 Samuel 12:25)’ for the Lord’s sake.’ See Solomon.

Jeduthun

An unintelligible name having to do with the music or the musicians of the Temple. According to 1 Chronicles 25:1 etc., it was the name of one of the three musical guilds, and it appears in some passages to mask the name Ethan. Jeduthun iJeditlmn) occurs in the headings of Pss 39. 62. 77, and appears to refer to an instrument or to a tune. But in our ignorance of Hebrew music it is impossible to do more than guess what Jeduthun really meant. W. P. Cobb.

Jeeli

Jeeli (1 Esdras 5:33) =Ezr 2:56 Jaalah, Nehemiah 7:58 Jaala.

Jeelus

Jeelus (1 Esdras 8:92) =Ezr 10:2 Jehiel.

Jegar-sahadutha

(‘cairn of witness’). The name said to have been given by Laban to the cairn erected on the occasion of the compact between him and Jacob (Genesis 31:47).

Jehallelel

1. A Judahite (1 Chronicles 4:16). 2. A Levite (2 Chronicles 29:12).

Jehdeiah

1. The eponym of a Levitical family (1 Chronicles 24:20). 2. An officer of David (1 Chronicles 27:30).

Jehezkel

Jehezkel (‘God strengtheneth,’ the same name as Ezekiel) . — A priest, the head of the twentieth course, 1 Chronicles 24:16.

Jehiah

The name of a Levitical family (1 Chronicles 15:24).

Jehiel

1. One of David’s chief musicians (1 Ch 1518. 20 lee). 2. A chief of the Levites (1 Chronicles 23:8 29:8). 3. One who was ‘with (=tutor of ?) the king’s sons’ (1 Chronicles 27:32). 4. One of Jehoshaphat’s sons (2 Chronicles 21:2). 6. One of Hezekiah’s ‘overseers’ (2 Chronicles 31:13). 6. A ruler of the house of God in Josiah’s reign (2 Chronicles 35:8). 7. The father of Obadiah, a returned exile (Ezra 8:9) called in 1 Esdras 8:35 Jezelus. 8. Father of Shecaniah (Ezra 10:2) called in 1 Esdras 8:92 Jeelus, perhaps identical with 9. One of those who had married foreign wives (Ezra 10:26) called in 1 Esdras 9:27 Jezrielus. 10. A priest of the sons of Harim who had married a foreign wife (Ezra 10:21) called in 1 Esdras 9:21 Hiereel.

Jehieli

A patronymic from Jehiel No. 2 (1 Ch 2621. 22. cf. 238 298).

Jehizkiah

An Ephraimite who supported the prophet Oded in opposing the bringing of Judsean captives to Samaria (2 Chronicles 28:12 ff.).

Jehoaddah

A descendant of Saul (1 Chronicles 8) called in 9*2 Jarah.

Jehoaddan

Jehoaddan (2 Chronicles 25:1 and, as vocalized, 2 Kings 14:2. The consonants of the text in 2 Kings 14:2 give the form Jehoaddin [so RV]).— Mother of Amaziah king of Judah.

Jehoahaz

1. Jehoahaz of Israel (in 2 Kings 14:1 and 2 Chronicles 34:8 36:2, 4 Joahaz) succeeded his father Jehu. Our records tell us nothing of him except the length of his reign, which is given as seventeen years (2 Kings 13:1). and the low estate of his Idngdom, owing to the aggressions of Syria. A turn for the better seems to have come before his death, because the forces of Assyria pressing on the north of Damascus turned the attention of that country away from Israel (vv.).

2. Jehoahaz of Judah (in 1 Esdras 1:34 Joachaz or Jeconias ; in v. 38 Zarakes) was the popular choice for the throne after the death of Josiah (2 Kings 23). But Pharaoh-necho, who had obtained possession of all Syria, regarded his coronation as an act of assumption, deposed him in favour of his brother Jehoiakim, and carried him away to Egypt, where he died (v. 34). Jeremiah, who calls him Shallum, Snds his fate sadder than that of his father who fell in battle (Jeremiah 22:10–12). 3. 2 Chronicles 21:17 25:2, No. 2. H. P. Smith. JEHOASH, in the shorter form JOASH, is the name of

a king in each of the two lines, Israel and Judah.

1. Jehoash of Judah was the son of Ahaziah. When an infant his brothers and cousins were massacred, some of them by Jehu and some by Athaliah. After being kept in concealment until he was seven years old, he was crowned by the bodyguard under the active leadership of Jehoiada, the chief priest. In his earlier years he was under the influence of the man to whom he owed the throne, but later he manifested his independence. Besides an arrangement which he made with the priests about certain moneys which came into their hands, the record tells us only that an invasion of the Syrians compelled him to pay a heavy tribute. This was drawn from the Temple treasury. Jehoash was assassinated by some of his officers (2 Kings 11 f.).

2. Jehoash of Israel was the third king of the line of Jehu. The turn of the tide in the affairs of Israel came about the time of his accession. The way in which the Biblical author Indicates this is characteristic. He tells us that when Ellsha was about to die Jehoash came to visit him, and wept over him as a great power about to be lost to Israel. Ellsha bade him take bow and arrows and shoot the arrow of victory towards Damascus, then to strike the ground with the arrows. The three blows which he struck represent the three victories obtained by Jehoash, and the blame expressed by Ellsha indicates that his contemporaries thought the king alack in following up his advantage. Jehoash also obtained a signal victory over Judah in a war wantonly provoked, it would seem, by Amaziah, king of Judah (2 K13’"). H. P. Smith.

Jehohanah

1. 1 Chronicles 26 a Korahite doorkeeper. 2. 2 Chronicles 17:15 one of Jehoshaphat’s five captains. 3. Ezra 10:6 (Jonas, 1 Esdras 9:1; Johanan, Nehemiah 12:22, 23; Jonathan, Nehemiah 12:11) high priest. He is called son of EUashib in Ezr 10«, Nehemiah 12. but was probably his grandson, Joiada being his father (Nehemiah 12:11, 22). 4. Ezra 10 (= Joannes, 1 Ee 9). one of those who had taken ‘strange’ wives. 6. Nehemiah 6:18 son of Tobiah the Ammonite. 6. Nehemiah 12 a priest in the days of Joiakim. 7. Nehemiah 12:42 a priest present at the dedication of the walls.

JEHOIACHIN, king of Judah, ascended the throne when Nebuchadrezzar was on the march to punish the rebellion of Jehoiakim. On the approach of the Chaldsean army, the young king surrendered and was carried away to Babylon (2 Kings 24:8 ff.). His reign had lasted only three months, but his confinement in Babylon extended until the death of Nebuchadrezzar — thirty-seven years. Ezekiel, who seems to have regarded him as the rightful king of Judah even in captivity, pronounced a dirge over him (19:1 ff.). At the accession of Evil-merodach he was freed from durance, and received a daily allowance from the palace (2 Kings 25:27 f.). Jeremiah gives his name in 24:1 27 28 29 as Jeconiah, and in 22 37 as Coniah. In 1 Esdras 1:43 he is called JoaUm, in Baruch 1:3, 9 Jechonias, and in Matthew 1:11, 12 Jechoniah.

H. P. Smith.

Jehoiada

1. Father of Benalah, the successor of Joab, 2 Samuel 8:18 20:23 etc. It is probably the same man that is referred to in 1 Chronicles 12:27 27:34. where we should probably read ‘Benaiah the son of Jehoiada.’ 2. The chief priest of the Temple at the time of Abaziah’s death (2 Kings 11:4 etc.). The Book of Chronicles makes him the husband of the princess Jehosheba (or Jehoshabeath, 2 Chronicles 22:11), by whose presence of mind the infant prince Jehoash escaped the massacre by which Athaliah secured the throne for herself. Jehoiada must have been privy to the concealment of the prince, and it was he who arranged the coup d’ilal which placed the rightful heir on the throne. In this he may have been moved by a desire to save Judah from vassalage to Israel, as much as by zeal for the legitimate worship.

H. P. Smith.

JEH0TAKT1W, whose original name wasEliakim, was placed upon the throne of Judah by Pharaoh-necho, who deposed the more popular Jehoahaz. His reign of eleven years is not well spoken of by Jeremiah. The religious abuses which had been abolished by Josiah seem to have returned with greater strength than ever. At a time when the kingdom was impoverished by war and by the exactions of Egypt, Jehoiakim occupied himself in extravagant schemes of building to be carried out by forced labour (2 Kings 23:24). Things were so bad that in the fourth year of his reign Jeremiah dictated to Baruch a summary of all his earlier discourses, and bade him read it in public as though to Indicate that there was no longer any hope. The king showed his contempt for the prophetic word by burning the roll. Active persecution of the prophetic party followed, in which one man at least was put to death. Jeremiah’s escape was due to powerful friends at court (Jeremiah 22:13–19 36 26:20–24). It was about the time of the burning of the Book of Jeremiah that the Egyptian supremacy was ended by the decisive battle of Carchemish. The evacuation of Palestine followed, and Jehoiakim was obliged to submit to the Babylonians. His heart, ‘however, was with the Pharaoh, to whom he owed his elevation. After three years he revolted from the Babylonian rule. Nebuchadrezzar thought to bring him into subjection by sending guerilla bands to harry the country, but as this did not succeed, he Invaded Judah with an army of regulars. Before he reached Jerusalem, Jehoiakim died, and the surrender which was inevitable, was made by his son. Whether Jeremiah’s prediction that the corpse of the king should be denied decent burial was fulfilled is not certain.

H. P. Smith.

Jehoiarib

Jehoiarib (1 Chronicles 9:10 24:7. elsewhere Joiarib; called in 1 Maccabees 2:1 Joarib). — The name of one of the twenty-four courses of priests; first in David’s time (1 Chronicles 24:7). but seventeenth in the time of Zerub. (Nehemiah 12) and of the high priest Joiakim (12:19). The name Is omitted, probably by accident, in the list of the priests that ‘sealed to the covenant’ (Nehemiah 10). The clan is mentioned among those that dwelt in Jerusalem in the time of Nehemiah (ll’").

Jehonadab

Jehonadab or JONADAB.— 1. Son of Shimeah, David’s brother, and the friend of Amnon the son of David. He is described as ‘a very subtil man.’ He aided Amnon to carry out his intrigue against his half-sister Tamar (2 Samuel 13:3 ff.). and after the assassination of Amnon was the first to grasp the true state of affairs, and to allay the king’s distress by his prompt report of the safety of the royal princes (2 Samuel 13:30 ff.). 2. Son of Rechab, of the clan of the Kenites (1 Chronicles 2). and formulator of the rules imposed upon descendants, the Rechabites (Jeremiah 35; see Rechabites). Jehonadab was thoroughly in sympathy with the measures adopted by Jehu for the vindication of the reMgiou of J" (2 K

10:15, 23).

Jehonathan

A more exact rendering of the name usually represented in Enghsh as Jonathan. In RV this form occurs twice. 1. 2 Chronicles 17:8 one of the Levites sent out by Jehoshaphat with the Book of the Law to teach the people in the cities of Judah. 2. Nehemiah 12:18 the head of the priestly family of Shemaiah in the days of Joiakira the son of Jeshua.

JEHORAM, in the shorter form JORAM, is the name of two kings in the OT.

1. Jehoram of Israel was a son of Ahab (2 Kings 3:1), and came to the throne after the brief reign of his brother Ahaziah. The iirst thing that claimed his attention was the revolt of Moab. This he endeavoured to suppress, and with the aid of Jehoshaphat of Judah he obtained some successes. But at the crisis of the conflict the king of Moab sacrificed his son to his god Chemosh. The result was that the invading army was discouraged, and the aUles retreated without having accomplished their purpose (2 Kings 3:4 ff.). It is probable that the Moabites assumed the offensive, and took the Israelite cities of whose capture Mesha boasts. The prophet Elisha was active during the reign of Jehoram, and it is probable that the siege of Samaria, of which we have so graphic an account in 2 Kings 6 and 7, also belongs to this period. Jehoram engaged in the siege of Ramoth-gilead, and was wounded there. The sequel in the revolt of Jehu is well known. See Jehu.

2. Jehoram of Judah, son of Jehoshaphat, came to the throne during the reign of the other Jehoram in Israel. He was married to Athaliah, daughter of Ahab and Jezebel. All that the history tells us is that he walked in the ways of the kings of Israel, and that Edom revolted successfully from Judah in his time. In endeavouring to subdue this revolt Jehoram was in great danger, but with a few of his men he cut his way through the troops that surrounded him (2 Kings 8:16–24).

3. A priest sent by Jehoshaphat to teach the Law (2 Chronicles 17:8). H. P. Smith.

Jehoshabeath

See Jehosheba.

Jehoshaphat

1. The ‘recorder’ in the reigns of David and Solomon (2 Samuel 8 etc., 1 Kings 4:3). 2. One of Solomon’s commissariat officers (1 Kings 4:17). 3. Father of king Jehu (2 Kings 9:2, 14). 4. The son of Asa, king of Judah. He receives a good name from the compiler of the Book of Kings (1 Kings 22:43). This is chiefly because he carried out the religious reforms of his father. The important thing in his reign was the alliance of Judah vrith Israel (v. 44). which put an end to their long hostility. Some suppose the smaller kingdom to have been tributary to the larger, but on this point our sources are silent. The aUlance was cemented by the marriage of the crown prince Jehoram to Ahab’s daughter Athaliah (2 Kings 8:18). Jehoshaphat appears as the ally of Ahab against Syria, and himself went into the battle of Ramoth-gilead (1 K 22). He also assisted Ahab’s son against the Moabites (2 Kings 3). He seems to have had trouble with his own vassals in Edom, and his attempt to renew Solomon’s commercial ventures on the Red Sea was unsuccessful (1 Kings 22:48). H. P. Smith.

Jehoshaphat, Valley of

Jehoshaphat, valley of (Joel 3:2, 12).. The deep valley to the E. of Jerusalem, between the city and the Mt. of Olives, has since the 4th cent. a.d. been identifled by an unbroken Christian tradition with the Valley of Jehoshaphat. Moslems and Jews have also for centuries looked upon this valley as the scene of the Last Judgment. The Jews especially consider this of all places on earth the most suitable for burial, as it is taught that all bodies buried elsewhere must flnd their way thither at the last day. The valley was the ordinary place for graves in pre-exilic times (2 Kings 23:6 etc.). In spite, however, of these traditions, it is quite probable that the name of this valley was at one time Wady Sha’fOt, from the neighbouring village of Sha’fat, and that this suggested to early Christian pilgrims, in search of sites, the Biblical name Jehoshaphat. The so-called ‘Tomb of Jehoshaphat,’ which lies near the traditional ‘Tomb of Absalom,’ is an impossible site, for in 1 Kings 22:50 and 2 Chronicles 21:1 it is stated that he was buried in the city of David. The valley, moreover, does not suit the conditions, in that it is a nachal (wady) — the nachal Eidron (wh. see),— whereas the Valley of Jehoshaphat was in Heb. an ‘emeq (a wide, open valley). It has been suggested that the valley (‘Smeq) of Beracah, where Jehoshaphat returned thanks after his great victory (2 Chronicles 20:26). may be the place referred to by Joel. It is, however, at least as probable that the prophet did not refer to any special locality and gave the name Jehoshaphat, i.e.’ Jehovah judges,’ to an ideal spot. E. W. G. Masterman.

Jehosheba

Jehosheba (2 Kings 11:2; Jehoshabeathin 20622). Daughter of Jehoram of Judah. On the death of her half-brother Ahaziah, she was instrumental in preserving the Davidic stock, by concealing the infant Jehoash in a lumber-room of the palace (RVm). According to the Chronicler, she was vrife of Jehoiada.

Jehovah

See God, § 2 (f).

JEHOVAH -JIREH. — The name given by Abraham (Genesis 22:14) to the spot where he offered a ram in place of his son. The name means ‘Jehovah sees,’ and probably also (with reference to Genesis 22:8) ‘Jehovah provides.’ The proverb connected in v. 14 with the name clearly relates to the Temple hill, ‘the mount of the Lord.’ But it is not easy to see the exact connexion between the name and the proverb. The most obvious translation is ‘in the mount of Jehovah one appears’ (referring to the festal pilgrimages to Jerusalem), but in that case the connexion can be only verbal. Other possible translations are; (1) ‘In the mount of Jehovah it is seen,’ i.e. provided; this is a possible translation in the context; but it appears to be suggested that the proverb had an existence independently of the tradition of Abraham’s sacriflce; in which case the meaning assigned to the verb is not a natural or obvious one. (2) ‘In the mount of Jehovah, Jehovah is seen.’ The significance of the phrase would then be that, as Jehovah sees the needs of those who come to worship Him, so as a practical result He is seen by them as a helper. Other translations have been suggested which do not, however, alter the general sense. Driver decides that, unless the connexion be regarded as purely verbal, the last suggestion quoted above seems the most satisfactory. In any case, the point lies in the relation between the name which Abraham gave to the place of his sacrifice and some popular proverb dealing with the Temple at Jerusalem. A. W. F. Blunt.

JEHOVAH -NISSI (‘J" is my banner’).— The name given by Moses to the altar he erected after the defeat of Amalek, Exodus 17:15 (E). God is cdnsidered the centre or rallying point of the array of Israel, and the name of God as their battle-cry (cf. Psalms 20:7 f.). The interpretation of V." is somewhat doubtful. Many critics read n?s (‘banner’) for Ks ( = kisseh, ‘throne’), but this appears neither to be necessary nor to yield a suitable sense. /The meaning is probably either ‘J" hath sworn’ (EV), or ‘I (Moses) swear’ (with hand uplifted to J’"s throne).

JEHOVAH -SHALOM.— The name given by Gideon to the altar he erected in Ophrah (Jg &"). The name means ‘J" is peace’ (i.e. well-disposed), in allusion to J"‘s words in v. 23’ Peace be unto thee.’

Jehovah-shammah

(‘J" is there’). The name to be given to the restored and glorified Jerusalem (Ezekiel 48:35; cf. Isaiah 60:14–22 62:2. Revelation 21:2 f.). ‘The prophet beheld the Lord forsake His temple (ch. 11), and he beheld Him again enter it (ch. 43); now He abides in it Judah the roll of Jeremiah’s prophecies, and who was

among His people for ever.’

Jehovah-tsidkenu

Jehovah-tsidkenu (‘J" is our righteousness,’ or ‘J" our righteousness,’ Jeremiah 23:6 33:16). — In both passages (which are in fact the same prophecy repeated) it is the title of the Branch, the perfectly Righteous King, who is to rule over the people on their return from the Captivity.

Jehozabad

1. One of the servants of king Joash who conspired against his master and joined in his assassination (2 Kings 12:21 =2 Ch 24). 2. A Benjamite chief (2 Chronicles 17:18). 3. A Levitical family (1 Chronicles 26:4). A shortened form of the name is Jozabad (wh. see).

Jehozadak

Father of Joshua the high priest (1 Chronicles 6:14, 15. Hag !■■ >z- V- <, Zee 6:11). The name is shortened to Jozadak in Ezra 3:2, 8 5:2 lO’*, Nehemiah 12. It appears as Josedek in 1 Esdras 5 & S", Sirach 49:12.

Jehu

1. A prophet, the son of Hananl (1 Kings 16:1 etc.). 2. A Judahlte (1 Chronicles 2). 3. A Simeonlte (1 Chronicles 4:35). 4. One of David’s heroes (1 Chronicles 12:3). 5. A king of Israel. Like the other founders of dynasties in that country, he obtained the throne by the murder of his monarch. It is evident that a considerable party in Israel had long been dissatisfied with the house of Ahab. This was partly on account of its religious policy, but perhaps even more for its oppression of its subjects, — so emphatically illustrated by the story of Naboth. The leader of the opposition was Elijah, and after him Elisha. Jehu, when in attendance upon Ahab, had heard Elijah’s denunciation of the murder of Naboth (2 Kings 9:25 f.). Later he was general of the army, and commanded in the operations at Ramoth-gilead in the absence of king Jehoram. The latter had gone to Jezreel on account of wounds he had received. Elisha saw this to be the favourable moment to start the long-planned revolt. His disciple anointed the general, and the assent of the army was easily obtained. The vivid narrative of Jehu’s prompt action is familiar to every reader of the OT. The king was taken completely by surpi^e, and he and his mother were slain at once (2 K 9.*0).

The extermination of Ahab’s house was a foregone conclusion. The skill of Jehu is seen in his making the chief men in the kingdom partners in the crime. The extermination of the royal house in Judah seems uncalled for, but was perhaps excused by the times on account of the close relationship with the family of Ahab. It has been suggested that Jehu purposed to put an end to the independence of Judah, and to incorporate it fully with his own kingdom. But we have no direct evidence on this head. Hosea saw that the blood of Jezreel rested upon the house of Jehu, and that it would be avenged (Hosea 1:4).

Elisha’s activity extended through the reign of Jehu, but the narrative of the prophet’s life tells us little of the king. From another source — the Assyrian Inscriptions — we learn that Jehu paid tribute to Shalmaneser in the year 842 B.C., which must have been the year of his accession. He probably hoped to secure the great king’s protection against Damascus. But he was disappointed in this, for after a single expedition to the West in 839 the Assyrians were occupied in the East. The latter portion of Jehu’s reign was therefore a time of misfortune for Israel. H. P. Smith.

Jehubbah

An Asherite (1 Chronicles 7:34).

Jehugal

A courtier sent by king ZedeWah to entreat for the prayers of Jeremiah (Jeremiah 37:3 f.) called in Jeremiah 38:1 Jucal.

Jehud

A town of Dan, named between Baalath and Bene-berak (Joshua 19:45). It is probably the modern el- Yehudlyeh, 8 miles E. of Joppa.

Jehudi

Jehudi (generally = ‘a Jew,’ but appears to be a proper name in Jeremiah 36:14, 21, 23). — An ofiicer of Jehoiaklm, at whose summons Baruch read to the princes of afterwards himself employed to read the roll to the king.

Jehudijah

(1 Chronicles 4:18 AV). See Hajehtjdijah.

Jehuel

A Hemanite In Hezekiah’s reign (2 Ch 29").

Jeiel

1. A Reubenite (1 Chronicles 5:7). 2. An ancestor of Saul (1 Chronicles 8:29, supplied in RV from 9:35). 3. One of David’s heroes (1 Chronicles 11:44). 4. B. The name of two Levite families: (o) 1 Chronicles 15:18, 21 le*‘ 2 Chronicles 20:14; (6) 2 Chronicles 35:9 [1 Esdras 1:9 Ochielus]. 6. A scribe in the reign of Uzziah (2 Chronicles 26:11). 7. One of those who had married foreign wives (Ezra 10:43). In 2. 3. 6. Ketklbh has Jeuel.

Jekabzeel

Jekabzeel (Nehemiah 11:25). See Kabzeel.

Jekameam

A Levite (1 Chronicles 23:19 24).

Jekamiah

1. A Judahite (1 Chronicles 2:41). 2. A son of king Jeconiah (1 Chronicles 3:18).

Jekuthiel

A man of Judah (1 Chronicles 4:18).

Jembhah

The eldest of Job’s daughters born to him after his restoration to prosperity (Job 42:14).

Jemnaan

Jemnaan (Judith 2:28). See Jabneel.

Jemuel

A son of Simeon (Genesis 46:10, Exodus 6) = Nexnuel of Numbers 26:12, 1 Chronicles 4:24.

Jephthah

Spoken of simply as ‘the Gileadite,’ and as being a ‘mighty man of valour.’ In Judges 11:1 it is said that he was ‘the son of a harlot,’ for which cause he was driven out from his home in Gilead by his brethren. Hereupon he gathers a band of followers, and leads the life of a freebooter in the land of Tob. Some time after this, Gilead is threatened with an attack by the Ammonites, and Jephthah is besought to return to his country in order to defend it; he promises to lead his countrymen against the Ammonites on condition of his being made chief (king?) if he returns victorious. Not only is this agreed to, but he is forthwith made head of his people (Judges 11:4–11).

In the long passage which follows, 11. Israel’s claim to possess Gilead is urged by messengers who are sent by Jephthah to the Ammonite king; the passage, however, is concerned mostly with the Moabites (cf. Numbers 20. 21), and is clearly out of place here.

The ‘spirit of the Lord’ comes upon Jephthah, and he marches out to attack the Ammonites. On his way he makes a vow that if he returns from the battle victorious, he will offer up, as a thanksgiving to Jahweh, whoever comes out of his house to welcome him. He defeats the Ammonites, and, on his return, his daughter, an only child, comes out to meet him. The father beholds his child, according to our present text, with horror and grief, but cannot go back upon his word. The daughter begs for two months’ respite, in order to go into the mountains to ‘bewail her virginity.’ At the end of this period she returns, and Jephthah fulfils his vow (an archaeological note is here appended, 11, concerning which see below). There follows then an episode which recalls Judges 8:1–3; the Ephraimites resent not having been called by Jephthah to fight against the Ammonites, just as they resented not being called by Gideon to fight against the Midlanites; in the present case, however, the matter is not settled amicably; a battle follows, in which Jephthah is again victorious; the Ephraimites flee, but are intercepted at the fords of Jordan, and, being recognized by their inability to pronounce the ‘sh’ in the word Shibboleth, are slain. Jephthah, after continuing his leadership for six years, dies, and is buried in Gilead, but the precise locality is not indicated.

Whether the story of the sacrifice of Jephthah’s daughter be historical or not, its mention is of considerable interest, inasmuch as it bears witness to the prevalence among the early Israelites of practices which were widely recognized among ancient peoples as belon^ng to the essentials of religion . In the story before us we obviously must not expect to see the original form; it is a compilation from more than one source, and has been worked over in the interests of later religious conceptions; that two totally distinct practices have, therefore, got mixed up together need cause no surprise. The first of these practices was the sacrifice of a human being at times of special stress (the sacrifice of the firstborn belongs to a different category); the second is that known as the ‘Weeping for Tammuz.’ Among early peoples there were certain rites which represented the death and resurrection of vegetation, in connexion with which various myths arose. In their original form Jin which human sacrifice played a part) these rites were intended, and believed, to be the means of assisting Nature to bring forth the fruits of the earth. Among such rites was that known as ‘the Weeping for Tammuz’ ( = Adonis) , cf. Ezekiel 8:14; the rite was based on the myth that Tammuz, a beautiful youth, was killed by a boar; Tammuz was the personification of the principle of vegetation, and represented the Summer, while the boar represented the Winter. This death of Tammuz was celebrated annually with bitter wailing, chiefly by women (Judges 11:40) often (though not always, for the rite differed in different localities) his resurrection was celebrated the next day, thus ensuring by means of imitative magic the re-appearance of fresh vegetation in its time.

The ‘bewailing of virginity’ {v.’‘), and the note,’ she had not known a man’ (v. 39). are inserted to lay stress on the fact that if Jephthah’s daughter had had a husband, or had been a mother, her father would have had no power over her; since, in the one case, her husband would have been her possessor, and in the other, she could have claimed protection from the father of the child, whether the latter were alive or not. W. O. E. Oesterley.

Jephunneh

1. The father of Caleb (Numbers 13:6). 2. A son of Jether an Asherite (1 Chronicles 7).

Jerah

Mentioned in the genealogies of Genesis 10:26 and 1 Chronicles 1:20 as a son of Joktan. Probably, in analogy with other names in this connexion, Jerah is to be taken as the designation of an Arabian tribe. The Arabic geographers refer to places named Warakh^ Yur&kh, and Yarach, with any one of which it might be identified. On the other hand, in Hebrew the word signifies ‘new moon ‘; it may therefore be the translation of a totemic clan-name. In fact, Bochart pointed out that’ sons of the moon ‘is a patronymic still found in Arabia.

W. M. Nesbit.

Jebahmeel

Jebahmeel (‘May El have compassion!’) 1. A non-Israelite clan in the extreme S. of Palestine, with which David cultivated friendly relations during his exile (1 Samuel 27:10 30:29). After Saul’s death the JerahmeeUtes formed part of the little principality over which he reigned in Hebron. How indistinct the recollection of them was appears from the various forms assumed by their name in MSS of the LXX: Jesmega, Isramelei, Aermon, Israel, Jeramelei. Subsequently they were considered to have been a Judahite clan (1 Chronicles 2 25-«: here Jerahmeel is Caleb’s elder brother; the list of his descendants in vv. 35–42 is of later origin than vv. and brings them down to the Chronicler’s day) . We ha ve no historical or other records connected with these names, save that Moild (v. 29) is a town mentioned elsewhere (Joshua 19:2. Nehemiah 11:26). 2. LXX and Old Lat. read ‘Jerahmeel’ at 1 Samuel 1:1 as the name of Samuel’s grandfather. In all probability the Jeroham of MT is an abbreviated form, like Jacob for Jacob-el, or the Yarkhamu found in a Babylonian list of Hammurabi’s time. 3. One of the three men ordered by Jehoiakim to arrest Jeremiah and Baruch (Jeremiah 36:26). . AV follows Vulg. (filio Amelech), calling him ‘son of Hammelech’: RV, with LXX, ‘the king’s son.’ He was a scion of the royal house, but not necessarily a child of Jehoiakim. 4. In a list of Levites (1 Chronicles 24:20–31) drawn up considerably later than that in 23; Jerahmeel’s name is added as son of Kish .(MT ‘sons’: the text is in a confused state). There must at the time have been a division of Levites called after him, and not, as previously, after Kish. J. Taylor.

Jerechu

Jerechu (1 Esdras 5:22) =Ezr 2:34 Nehemiah 7:36 Jericho.

Jered

Jered (the same name as Jared in Genesis 5 1 Chronicles 1:2). A Judahite (1 Chronicles 4:18).

JEREMAI, — A Jew of the family of Hashum who had married a foreign wife (Ezra 10:33 [1 Esdras 9:34 Jeremias]).

Jeremiah

1. A warrior of the tribe of Gad, fifth in reputation (1 Chronicles 12:10). 2. The tenth in reputsition (1 Chronicles 12) of the same Gadite band. 3. A bowman and slinger of the tribe of Benjamin (1 Chronicles 12:4). 4. The head of a family in E. Manasseh (1 Chronicles 5:24). 5. A Jew of Libnah, whose daughter, Hamutal or Hamital, was one of the wives of Josiah, and mother of Jehoahaz (2 Kings 23) and Zedekiah (2 Kings 24:18, Jeremiah 52:1). 6. The son of Habazziniah and father of Jaazaniah, the head of the Rechabites (Jeremiah 35:3) in the time of the prophet Jeremiah. 7. A priest who returned with Zerubbabel (Nehemiah 12:1). His name was given to one of the twenty-two courses of priests (Ezra 2:36–39. Nehemiah 7 12:13). 8. A priest who sealed the covenant (Nehemiah 10:2) and took part in the dedication of the wall of Jerusalem (12:34). 9. The prophet. See next article.