Jehoshaphat (2) – Jeremiah (1)

Jehoshaphat (2)

je-hosh'-a-fat (yehoshaphaT, "Yahweh judges"): The 4th king of Judah, son of Asa. His mother was Azubah, the daughter of Shilhi, of whom nothing further is known. He was 35 years of age at his accession, and reigned 25 years, circa 873-849 BC. Th e history of his reign is contained in 1 Kings 22:41–50 and in 2 Chronicles 17:1–21:1. The narrative in 1 Kings 22:1–35 a and in 2 Kings 3:4 ff belongs to the history of the Northern Kingdom. The absence from Ki of the details contained in 2 Chronicles affords no presumpt against their truth. Neither do high numbers, embellished statements, and the coloring of the writer's own age destroy the historical perspective.

1. His Religious Policy:

The reign of Jehoshaphat appears to have been one of unusual religious activity. It was, however, characterized not so much by striking religious measures as it was by the religious spirit that pervaded every act of the king, who sought the favor of Yahweh in every detail of his life (2 Chronicles 17:3,2 Chronicles 17:4). He evidently felt that a nation's character is determined by its religion. Accordingly, he made it his duty to purify the national worship. The "sodomites," i.e. those who practiced immorality in the worsh ip of Yahweh in the temple precincts, were banished from the land (1 Kings 22:46). The Asherim were taken out of Judah (2 Chronicles 17:6; 2 Chronicles 19:3), and "the people from Beer-sheba to the hill-country of Ephraim were brought back unto Yahweh, the God of their fathers" (2 Chronicles 19:4). Because of his zeal for Yahweh, Jehoshaphat is rewarded with power and "riches and honor in abundance" (2 Chronicles 17:5).

2. His System of Public Instruction:

Believing that religion and morals, the civilization, suffer from ignorance, Jehoshaphat introduced a system of public instruction for the whole land (2 Chronicles 17:7). He appointed a commission, composed of princes, Levites and priests, to go from city to city to instruct the people. Their instruction was to be based on the one true foundation of sound morals and healthy religious life, "the book of the law of Yahweh" (2 Chronicles 17:7–9).

3. His Judicial Institutions:

Next in importance to Jehoshaphat's system of public instruction, was his provision for the better administration of justice. He appointed judges to preside over courts of common pleas, which he established in all the fortified cities of Judah. In addition to these local courts, two courts of appeal, an ecclesiastical and a civil court, were established at Jerusalem to be presided over by priests, Levites, and leading nobles as judges. At the head of the ecclesiastical court of appeal was the high priest, and a layman, "the ruler of the house of Judah," headed the civil court of appeal (2 Chronicles 19:4–11). The insistence that a judge was to be in character like Yahweh, with whom there is "no iniquity .... nor respect of persons, nor taking of bribes" (2 Chronicles 19:7), is worthy of note.

4. His Military Defenses:

According to 2 Chronicles 17:2, Jehoshaphat began his reign with defensive measures against Israel. Furthermore, he built castles and cities of store in the land of Judah, "and he had many works," probably military supplies, "in the cities of Judah" (17:13). He appears to have had a large standing army, including cavalry (1 Kings 22:4; 2 Chronicles 17:14). However, the numbers in 2 Chronicles 17:14 ff seem to be impossibly high.

5. His Foreign Policy:

Godliness and security at home were followed by respect and peace abroad. The fact that the Philistines and the Arabians brought tribute (2 Chronicles 17:11), and that Edom had no king (1 Kings 22:47), but a deputy instead, who possibly was appointed by Jehoshaphat, would indicate that he held the suzerainty over the nations and tribes bordering Judah on the South and West Holding the suzerainty over the weaker nations, and being allied with the stronger, Jehoshaphat secured the peace for the greater part of his reign (1 Chronicles 17:10) that fostered the internal development of the kingdom.

6. His Alliance with Ahab:

In contrast to the former kings of Judah, Jehoshaphat saw greater benefit in an alliance with Israel than in civil war. Accordingly, the old feud between the two kingdoms (1 Kings 14:30; 1 Kings 15:6) was dropped, and Jehoshaphat made peace with Israel (1 Kings 22:44). The political union was cemented by the marriage of Jehoram, son of Jehoshaphat, to Athaliah, daughter of Ahab and Jezebel. Shortly after the marriage, Jehoshaphat joined Ahab in a campaign against Syria (2 Chronicles 18:1–3). In view of the subordinate position that Jehoshaphat seems to take in the campaign (1 Kings 22:4,1 Kings 22:30), and in view of the military service rendered to Jehoram (2 Kings 3:4), Judah seems to have become a dependency of Israel. Nevertheless, the union may have contributed to the welfare and prospity of Judah, and it may have enabled Jehoshaphat to hold the suzerainty over the neighboring nations. However, the final outcome of the alliance with the house of Omri was disastrous for Judah. The introduction into Judah of Baalism more than counterbalanced any political and material advantage gained, and in the succeeding reigns it indirectly led to the almost total extinction of the royal family of Judah (2 Kings 11:1).

7. His Alliance with Jehoram:

In spite of the denunciation of the prophet Jehu for his expedition with Ahab, thus "help(ing) the wicked" (2 Chronicles 19:2), Jehoshaphat entered into a similar alliance with Jehoram of Israel (2 Kings 3:4). On the invitation of Jehoram to join him in an expedition against Moab, Jehoshaphat was ready with the same set speech of acceptance as in the case of Ahab (2 Kings 3:7; compare 1 Kings 22:4). For the details of the expedition see JEHORAM, (1).

8. Victory over the Moabites and Ammonites:

The Chronicler has given us a very remarkable account of a victory gained by Jehoshaphat over the Moabites and Ammonites. No doubt he made use of a current historical Midrash. Many find the historical basis of the Midrash in the events recorded in 2 Kings 3:4 ff. However, the localities are different, and there a defeat is recorded, while in this case we have a victory. The story in outline bears the stamp of probability. 1 Kings 22:45 seems to suggest wars of Jehoshaphat that are not mentioned in Kings. The tribes mentioned in the account are represented as trying to make permanent settlement in Judah (2 Chronicles 20:11). In their advance through the South of Judah, they were doubtless harassed by the shepherd population of the country. Jehoshaphat, according to his custom, sought the help of Yahweh. The invading forces fell to quarreling among themselves (2 Chronicles 20:23), and destroyed one another. The spoil was great because the invaders had brought all their goods with them, expecting to remain in the land.

9. Destruction of Jehoshaphat's Fleet:

The destruction of Jehoshaphat's fleet is recorded in 1 Kings 22:48,1 Kings 22:49 and in 2 Chronicles 20:35–37. However, the two accounts are quite different. According to Kings, Jehoshaphat built ships of Tarshish to sail to Ophir for gold, but the vessels were wrecked at zion-geber. Thereupon Ahaziah offered to assist Jehoshaphat with seamen, but Jehoshaphat refused to enter into the alliance. According to Chronicles the alliance had been formed, and together they built ships at Ezion-geber, which were destroyed because Jehoshaphat had made an alliance with the wicked king of Israel. In view of Jehoshaphat's other alliances, the Chronicler may be in the right. Chronicles, however, misunderstood the term "ships of Tarshish."

10. His Death:

Jehoshaphat died at the age of 60. Josephus says (Ant., IX, iii, 2) that he was buried in a magnificent manner, for he had imitated the actions of David. The kingdom was left to Jehoram, who inaugurated the beginning of his reign by causing the massacre of his brethren.

S. K. Mosiman

Jehoshaphat, Valley Of

(`emeq yehoshaphaT); the latter word means "Yahweh judgeth," and `emeq, "wide," "open valley"; Septuagint he koilas Iosaphat): The name is used in Joel 3:2,Joel 3:12 of the scene of Judgment: "Let the nations bestir themselves, and come up to the valley of Jehoshaphat; for there will I sit to judge all the nations round about" (Joel 3:12). "The valley of decision" (or "sharp judgment") is another name the prophet gives to this spot (Joel 3:14). Some have identified it with the valley (`emeq) of BERACAH (which see) of 2 Chronicles 20:26, where King Jehoshaphat obtained a great victory, but this is improbable.

Since the 4th century AD the KIDRON (which see) valley has been named the Valley of Jehoshaphat. The tradition is now strongest among the Moslems who point out the exact scene of the Judgment; the Bridge As Sirat, dividing heaven and hell, is to stretch across this valley from the Charam area to the Mount of Olives. It is, however, the ambition of every pious Jew to be buried on the slopes of this valley, to be at hand at the resurrection. This, too, was an ordinary place for Jewish graves in preexilic times (2 Kings 23:6, etc.). The valley today, especially that part adjacent to the temple, is crowded with Moslem and Jewish graves. A worthless tradition indicates the tomb of Jehoshaphat himself close to the so-called "Pillar of Absalom." Se KING'S VALE. There is not the slightest reason for believing that this is the spot referred to by Joel--indeed he may have spoken of an ideal spot only. The valley of the Kidron is a nachal ("ravine"), not an `emeq ("broad valley"). It is impos sible not to suspect that there is some connection between the name Jehoshaphat and the name of a village near the head of this valley--Shaphat; perhaps at one time it was Wady Shaphat, which name would readily suggest the traditional one.

See GEHENNA.

E. W. G. Masterman

Jehosheba

je-hosh'-e-ba, je-ho-she'-ba (yehoshebha`, "Yahweh is an oath"): Called "Jehoshabeath" in 2 Chronicles 22:11; daughter of Jehoram king of Judah, possibly by a wife other than Athaliah (2 Kings 11:2). According to 2 Chronicles 22:11, she was the wife of Jehoiada, the priest. She hid Jehoash, the young son of King Ahaziah, and so saved his life from Queen Athaliah.

Jehoshua

je-hosh'-u-a (yehoshua`, "Yahweh is deliverance," or "is opulence"): The usual Hebrew form of the name "Joshua"; it occurs in the King James Version of Numbers 13:16 (the American Standard Revised Version "Hoshea"); and in some editions of the King James Version in 1 Chronicles 7:27, where others have the form "Jehoshuah" (h being wrongly added at the end).

See JOSHUA.

Jehovah

je-ho'-va, je-ho'-va.

See GOD, NAMES OF, II, 5.

Jehovah, Servant Of

See SERVANT OF JEHOVAH.

Jehovah-Jireh

je-ho'-va-ji'-re (yahweh yir'-eh, "Yahweh sees"): The name given by Abraham to the place where he had sacrificed a ram provided by God, instead of his son Isaac (Genesis 22:14). The meaning plainly is that the Lord sees and provides for the necessities of His servants. There is an allusion to Genesis 22:8 where Abraham says, "God will provide himself (the Revised Version, margin "will see for himself") the lamb for a burnt offering." The verse (22:14 the King James Version) goes on to connect the incident with the popular proverb, "In the mount of the Lord it shall be seen" (the Revised Version (British and American) "provided"), the Revised Version margin suggests "he shall be seen." "The mount of Yahweh" in other places denotes the temple hill at Jerusalem (Psalms 24:3; Isaiah 2:3, etc.). With changes of the punctuation very different readings have been suggested. According to Swete's text: "And Abraham called the name of that place (the) `Lord saw' (aorist) in order that they may say today: `In the mountain (the) Lord was seen'" (aorist). Septuagint reads, "In the mountain Yahweh seeth," or "will see." If there is merely a verbal connection between the clauses we should most naturally read, "In the mount of Yahweh one is seen (appears)," i.e. men, people, appear--the reference being to the custom of visiting the temple at pilgrimages (Driver, HDB, under the word). But if the connection of the proverb with the name "Yahweh-jireh" depends on the double sense of the word "see," then the best explanation may be, Yahweh sees the needs of those who come to worship before Him on Zion, and there "is seen," i.e. reveals Himself to them by answering their prayers and supplying their wants. His "seeing," in other words, takes practical effect in a "being seen" (ibid.).

W. Ewing

Jehovah-Nissi

je-ho'-va nis'-i (yahweh nicci, "Yahweh is my banner"): So Moses named the altar which he reared to signalize the defeat of the Amalekites by Israel under Joshua, at Rephidim (Exodus 17:15). Septuagint translates "the Lord my refuge," deriving nicci from nuc, "to flee." Targum Onkelos reads, "Moses built an altar and worshipped on it before Yahweh, who had wrought for him miracles" (niccin). The suggestion is that the people should rally round God as an army gathers round its standard. He it is who leads them to victory.

Jehovah-Shalom

je-ho'-va sha'-lom (yahweb shalom, "Yahweh is peace"): This was the name given by Gideon to the altar he built at Ophra, in allusion to the word spoken to him by the Lord, "Peace be unto thee" (Judges 6:24). It is equivalent to "Yahweh is well disposed."

Jehovah-Shammah

je-ho'-va sham'-a (yahweh shammah, "Yahweh is there"): The name to be given to the new Jerusalem, restored and glorified, as seen in the vision of Eze (48:35 margin; compare Revelation 21:3). Yahweh returns to the temple which He had forsaken, and from that time forward the fact of supreme importance is that He is there, dwelling in the midst of His people.

Jehovah-Tsidkenu (Tsidkenu)

je-ho'-va tsid-ke'-nu, tsid'-ke-nu (yahweh tsidhqenu, "Yahweh (is) our righteousness"): The symbolic name given

(1) to the king who is to reign over the restored Israel (Jeremiah 23:6);

(2) to the state or capital (Jeremiah 33:16).

Jehozabad

je-hoz'-a-bad (yehozabhadh, "Yahweh has bestowed"):

(1) A servant of King Jehoash of Judah. According to 2 Kings 12:21 (22), he was a son of Shomer, but 2 Chronicles 24:26 makes him "son of Shimrith the Moabitess."

(2) A Korahite doorkeeper, son of Obed-edom (1 Chronicles 26:4).

(3) A Benjamite, one of King Jehoshaphat's warriors (2 Chronicles 17:18).

Jehozadak

je-hoz'-a-dak (yehotsadhaq, "Yahweh is righteous"): Priest at the time of the captivity under Nebuchadrezzar (1 Chronicles 6:14,1 Chronicles 6:15. He was the father of Joshua (Jeshua) the priest (Haggai 1:1,Haggai 1:12,Haggai 1:14; Haggai 2:2,Haggai 2:4; Zechariah 6:11). the King James Version has Josedech in Hag and Zec. Same as "Jozadak" (yotsadhaq, same meaning) in Ezra 3:2,Ezra 3:8; Ezra 5:2; Ezra 10:18; Nehemiah 12:26; and = "Josedek" (King James Version "Josedec") of 1 Esdras 5:5,48,56; 6:2; 9:19; Sirach 49:12.

Jehu

je'-hu (yehu; meaning uncertain, perhaps "Yahweh is he"; 1 Kings 19:16,1 Kings 19:17; 2 Kings 9:1–37; 2 Kings 10:1–36; Eiou): Son of Jehoshaphat, and descendant of Nimshi, hence, commonly called "the son of Nimshi"; 10th king of Israel, and founder of its IVth Dynasty. Jehu reign for 28 years. His accession may be reckoned at circa 752 BC (some date a few years later).

1. Officer of Ahab:

A soldier of fortune, Jehu appears first as an officer in the body-guard of Ahab. To himself we owe the information that he was present at the judicial murder of Naboth, and that Naboth's sons were put to death with their father (2 Kings 9:26). He was in attendance when Ahab drove from Samaria to inspect his new possession in Jezreel, and was witness of the dramatic encounter at the vineyard between the king and the prophet Elijah (compare 1 Kings 21:16 ff). Years after, Jehu reminded Bidkar, his captain (literally, "thirdsman," in chariot), of the doom they had there heard pronounced upon Ahab and his house (2 Kings 9:25). It was in fulfillment of this doom that Jehu at that time ordered the body of the slain Jehoram to be thrown into the enclosure which had once been Naboth's (2 Kings 9:26). Ahab's temporary repentance averted the punishment from himself for a few years (1 Kings 21:27–29), but the blow fell at the battle of Ramoth-gilead, and Jehu would not be unmindful of the prophet's words as he beheld the dogs licking Ahab's blood as they washed his chariot "by the pool of Samaria" (1 Kings 22:38).

2. Jehoram at Ramoth-gilead and Jezreel:

A different fate awaited Ahab's two sons. The elder, Ahaziah, died, after a short reign, from the effects of an accident (2 Kings 1:1–18). He was succeeded by his brother Jehoram, who toward the close of his reign of 12 years (2 Kings 3:1) determined on an attempt to recover Ramoth-gilead, where his father had been fatally stricken, from Hazael, of Syria. Ramoth-gilead was taken (2 Kings 9:14), but in the attack the Israelite king was severely wounded, and was taken to Jezreel to be healed of his wounds (2 Kings 9:15). The city meanwhile was left in charge of Jehu and his fellow-captains. At Jezreel he was visited by Ahaziah, of Judah, who had taken part with him in the war (2 Kings 8:28,2 Kings 8:29; 2 Kings 9:16).

3. The Anointing of Jehu:

The time was now ripe for the execution of the predicted vengeance on the house of Ahab, and to Elisha the prophet, the successor of Elijah, it fell to take the decisive step which precipitated the crisis. Hazael and Jehu had already been named to Elijah as the persons who were to execute the Divine judgment, the one as king of Syria, the other as king of Israel (1 Kings 19:15–17). Elijah was doubtless aware of this commission, which it was now his part, as respected Jehu, to fulfill. A messenger was hastily dispatched to Ramoth-gilead, with instructions to seek out Jehu, take him apart, anoint him king of Israel in Yahweh's name, and charge him with the task of utterly destroying the house of Ahab in punishment for the righteous blood shed by Ahab and Jezebel. The messenger was then to flee. This was done, and Jehu, the sacred oil poured on his head, found himself alone with this appalling trust committed to him (2 Kings 9:1–10).

4. The Revolution--Death of Jehoram:

Events now moved rapidly. Jehu's companions were naturally eager to know what had happened, and on learning that Jehu had been anointed king, they at once improvised a throne by throwing their garments on the top of some steps, blew the trumpet, and proclaimed, "Jehu is king." Not a moment was lost. No one was permitted to leave the city to carry forth tidings, and Jehu himself, with characteristic impetuosity, set out, with a small body of horsemen, in his chariot to Jezreel. Bidkar was there as charioteer (2 Kings 9:25). As they came within sight of the city, a watchman reported their advance, and messengers were sent to inquire as to their errand. These were ordered to fall into the rear. This conduct awakened suspicion, and Jehoram and Ahaziah--who was still with his invalided kinsman--ordered their chariots, and proceeded in person to meet Jehu. The companies met at the ill-omened field of Naboth, and there the first stroke of vengeance fell. The anxious query, "Is it peace?" was answered by a storm of denunciation from Jehu, and on Jehoram turning to flee, an arrow from Jehu's powerful bow shot him through the heart, and he sank dead in his chariot. Ahaziah likewise was pursued, and smitten "at the ascent of Gur, which is by Ibleam." He died at Megiddo, and was taken to Jerusalem for burial in the sepulcher of the kings (2 Kings 9:11–28). A somewhat variant account of Ahaziah's death is given in 2 Chronicles 22:9. It is possible that Jehu came to Megiddo or its neighborhood, and had to do with his end there.

5. Death of Jezebel:

The slaughter of Jehoram was at once followed by that of the chief instigator of all the crimes for which the house of Ahab suffered--the queen-mother Jezebel. Hot from the pursuit of Ahaziah, Jehu pressed on Jezreel. Jezebel, now an aged woman, but still defiant, had painted and attired herself, and, looking from her window, met him as he drove into the palace court, with the insulting question, "Is it peace, thou Zimri, thy master's murderer?" (compare 1 Kings 16:9–12). Jehu's answer was an appeal for aid from those within. Two or three eunuchs of the palace gave signs of their concurrence. These, at Jehu's bidding, threw Jezebel down into the courtyard, where, lying in her blood, she was trodden under foot by the chariot horses. When, a little later, her remains were sought for burial, she was found to have been almost wholly devoured by the dogs--a lurid commentary on Elijah's earlier threatening, which was now recalled (2 Kings 9:30–37). Jehu was an intrepid minister of judgment, but the pitiless zeal, needless cruelty, and, afterward, deceit, with which he executed his mission, withdraw our sympathy from him, as it did that of a later prophet (Hosea 1:4).

6. Slaughter of Ahab's Descendants:

The next acts of Jehu reveal yet more clearly his thoroughness of purpose and promptitude of action, while they afford fresh exhibitions of his ruthlessness and unscrupulousness of spirit. Samaria was the capital of the kingdom, and headquarters of the Baal-worship introduced by Jezebel, though it is recorded of Jehoram that he had removed, at least temporarily, an obelisk of Baal which his father had set up (2 Kings 3:2; compare 10:26). The city was still held for the house of Ahab, and 70 of Ahab's "son"--to be taken here in the large sense of male descendants--resided in it (2 Kings 10:1,2 Kings 10:6). Jehu here adopted a bold and astute policy. He sent letters to Samaria challenging those in authority to set up one of their master's sons as king, and fight for the city and the kingdom. The governors knew well that they could make no effective resistance to Jehu, and at once humbly tendered their submission. Jehu, in a second message, bade them prove their sincerity by delivering to him the heads of the 70 princes of Ahab's house in baskets. This they did, by their act irrevocably committing themselves to Jehu's cause (2 Kings 10:9). The ghastly relics were piled up in two heaps at the gate of Jezreel--a horrible object lesson to any still inclined to hesitate in their allegiance. Friends and partisans of the royal house shared the fate of its members (2 Kings 10:11).

7. Slaughter of Ahaziah's Brethren:

Apart from the faultiness in the agent's motive, the deeds now recounted fell within the letter of Jehu's commission. As much cannot be said of the deeds of blood that follow. Jehu had killed Ahaziah, king of Judah. Now, on his way to Samaria, he met a company of 42 persons, described as "brethren of Ahaziah"--evidently blood-relations of various degrees, as Ahaziah's own brethren had been earlier slain by the Arabians (2 Chronicles 21:17; 2 Chronicles 22:1)--and, on learning who they were, and of their purpose to visit their kinsfolk at Jezreel, gave orders that they be slain on the spot, and their bodies ignominiously thrown into the pit (or "cistern") of the shearing-house where he had encountered them. It was a cruel excess for which no sufficient justification can be pleaded (2 Kings 10:12–14).

8. Massacre of the Worshippers of Baal:

Still less can the craft and violence be condoned by which, when he reached Samaria, Jehu evinced his "zeal for Yahweh" (2 Kings 10:16) in the extirpation of the worshippers of Baal. Jehu had secured on his side the support of a notable man--Jehonadab the son of Rechab (2 Kings 10:15,2 Kings 10:16; compare Jeremiah 35:6–19)--and his entrance into Samaria was signalized by further slaying of all adherents of Ahab. Then, doubtless to the amazement of many, Jehu proclaimed himself an enthusiastic follower of Baal. A great festival was organized, to which all prophets, worshippers, and priests of Baal were invited from every part of Israel. Jehu himself took the leading part in the sacrifice (2 Kings 10:25). Vestments were distributed to distinguish the true worshippers of Baal from others. Then when all were safely gathered into "the house of Baal," the gates were closed, and 80 soldiers were sent in to massacre the whole deluded company in cold blood. None escaped. The temple of Baal was broken up. Thus, indeed, "Jehu destroyed Baal out of Israel" (2 Kings 10:28), but at what a frightful cost of falsehood and treacherous dealing! (2 Kings 10:18–28).

9. Wars with Hazael:

The history of Jehu in the Bible is chiefly the history of his revolution as now narrated. His reign itself is summed up in a few verses, chiefly occupied with the attacks made by Hazael, king of Syria, on the trans-Jordanic territories of Israel (2 Kings 10:32,2 Kings 10:33). These districts were overrun, and remained lost to Israel till the reign of Jehu's great-grandson, Jeroboam II (2 Kings 14:28).

10. Assyrian Notices:

It is in another direction, namely, to the annals of Assyria, we have to look for any further information we possess on the reign of Jehu In these annals, fortunately, some interesting notices are preserved. In 854 BC was fought the great battle of Qarqar (a place between Aleppo and Hamath), when Shalmaneser II, king of Assyria, defeated a powerful combination formed against him (Damascus, Hamath, Philistia Ammon, etc.). Among the allies on this occasion is mentioned "Ahabbu of Sir'-ilaa," who took the third place with 2,000 chariots and 10,000 footmen. There is a difficulty in supposing Ahab to have been still reigning as late as 854, and Wellhausen, Kamphausen and others have suggested that Ahab's name has been confused with that of his successor Jehoram in the Assyrian annals. Kittel, in his History of the Hebrews (II, 233, English translation) is disposed to accept this view. G. Smith, in his Assyrian Eponym Canon (179), is of the opinion that the tribute lists were often carelessly compiled and in error as to names. The point of interest is that from this time Israel was evidently a tributary of Assyria.

11. Tribute of Jehu:

With this accord the further notices of Israel in the inscriptions of Shalmaneser II, two in number. Both belong to the year 842 BC and relate to Jehu. On Shalmaneser's Black Obelisk is a pictorial representation of "the tribute of Jehu, son of Omri." An ambassador kneels before the conqueror, and presents his gifts. They include silver, gold, a gold cup, gold vessels, a golden ladle, lead, a staff for the king's hand, scepters. An allusion to the same event occurs in the annals of Shalmaneser's campaign against Hazael of Syria in this year. "At that time I received the tribute of the Tyrians, Sidonians, of Jehu, son of Omri."

There are some indications that in his latter years, which were clouded with misfortune, Jehu associated with himself his son Jehoahaz in the government (compare 2 Kings 13:1,2 Kings 13:10, where Jehoahaz comes to the throne in the 23rd, and dies in the 37th year of Jehoash of Judah--14 years--yet has a total reign of 17 years). Jehu is not mentioned in Chronicles, except incidentally in connection with the death of Ahaziah (2 Chronicles 22:9), and as the grandfather of Jehoash (2 Chronicles 25:17).

The character of Jehu is apparent from the acts recorded of him. His energy, determination, promptitude, and zeal fitted him for the work he had to do. It was rough work, and was executed with relentless thoroughness. Probably gentler measures would have failed to eradicate Baal-worship from Israel. His impetuosity was evinced in his furious driving (2 Kings 9:20). He was bold, daring, unscrupulous, and masterful and astute in his policy. But one seeks in vain in his character for any touch of magnanimity, or of the finer qualities of the ruler. His "zeal for Yahweh" was too largely a cloak for merely worldly ambition. The bloodshed in which his rule was rounded early provoked a reaction, and his closing years were dark with trouble. He is specially condemned for tolerating the worship of the golden calves (2 Kings 10:29–31). Nevertheless the throne was secured to his dynasty for four generations (2 Kings 10:30; compare 15:12).

W. Shaw Caldecott

Jehubbah

je-hub'-a (yechubbah, meaning unknown): A descendant of Asher, mentioned in 1 Chronicles 7:34, where Qere is wechubbah, "and Hubbah," but Kethibh is yachbah; the Septuagint's Codex Vaticanus follows the Qere.

Jehucal

je-hu'-kal (yechukhal, probably meaning "Yahweh is able"): A courtier sent by King Zedekiah to Jeremiah to ask the prophet to pray for the king and the people (Jeremiah 37:3). Most versions except Septuagint, with Jeremiah 38:1, have "Jucal" ( yukhal, same meaning).

Jehud

je'-hud (yehudh): A town in the lot of Da named between Baalath and Bene-berak (Joshua 19:45). The only possible identification seems to be with el-Yehudiyeh, which lies about 8 miles East of Jaffa.

Jehudi

je-hu'-di (yehudhi, properly "a Jew"): An officer of King Jehoiakim (Jeremiah 36:14,Jeremiah 36:21,Jeremiah 36:23). He was sent by the princes to summon Baruch to read the roll containing Jeremiah's prophecies to them; he afterward read them to the king, who destroyed them. His name is noteworthy, as also is that of his grandfather Cushi (i.e. "Ethiopian"), and the two are said to point to a foreign origin.

Jehudijah

je-hu-di'-ja (1 Chronicles 4:18 the King James Version).

See HA-JEHUDIJAH.

Jehuel

je-hu'-el (Kethibh yechu'el; but Qere yechi'-el, i.e. "Jehiel" the King James Version, in 2 Chronicles 29:14): A Levite.

See JEHIEL, (5).

Jehush

je'-hush (1 Chronicles 8:39).

See JEUSH, (3).

Jeiel

je-i'-el (ye`i'el, meaning unknown):

(1) A Reubenite (1 Chronicles 5:7).

(2) In 1 Chronicles 8:29, added in the Revised Version (British and American) from 9:35, where Kethibh is "Jeuel," an ancestor of King Saul; the King James Version "Jehiel."

(3) One of David's mighty men (1 Chronicles 11:44). the King James Version is "Jehiel"; Kethibh is "Jeuel."

(4) A Levite, keeper of the ark with Obed-edom (1 Chronicles 15:18,1 Chronicles 15:21; 1 Chronicles 16:5; 2 Chronicles 20:14), called "Jehiah" in 1 Chronicles 15:24.

(5) A Levite (1 Chronicles 16:5) = "Jaaziel" of 1 Chronicles 15:18 (which see).

(6) A scribe under King Uzziah (2 Chronicles 26:11).

(7) A chief of the Levites, present at King Josiah's great Passover feast (2 Chronicles 35:9).

(8) One of those who had married foreign wives (Ezra 10:43) = "Juel" in 1 Esdras 9:35.

(9) the King James Version in 2 Chronicles 29:14; see JEHIEL, (5).

(10) the King James Version in Ezra 8:13; see JEUEL, (3).

David Francis Roberts

Jekabzel

je-kab'-ze-el (yeqabhtse'el, "God gathers"; Nehemiah 11:25).

See KABZEEL.

Jekameam

jek-a-me'-am, je-kam'-e-am (yeqam`-am probably "may kinsman establish"): Head of a Levitical house (1 Chronicles 23:19; 1 Chronicles 24:23). The meaning of the name depends upon that of (`am) in compound names; see H P N, 46, 51 ff.

Jekamiah

jek-am-mi'-a (yeqamyah, "may Yahweh establish"):

(1) A Judahite, son of Shallum (1 Chronicles 2:41).

(2) A son of King Jeconiah (Jehoiachin); in the King James Version "Jecamiah" (1 Chronicles 3:18).

Jekuthiel

je-ku'-thi-el (yeqthi'el meaning doubtful): A Judahite (1 Chronicles 4:18). The meaning may be "preservation of God" or perhaps the same as yoqthe'el, "Joktheel," the name of a place in Joshua 15:38; 2 Kings 14:7.

Jemimah

je-mi'-ma (yemimah, perhaps a diminutive meaning "little dove"): The first daughter of Job (42:14), born after his restoration from affliction.

Jemnaan

jem'-na-an (Iemnaan): A city on the coast of Palestine; mentioned among those affected by the expedition of Holofernes (Judith 2:28; 3:1 ff). The name is used for Jabniel, generally called "Jamnia" by the Greek writers.

Jemuel

je-mu'-el (yemu'el, meaning unknown): A "son" of Simeon (Genesis 46:10; Exodus 6:15) = "Nemuel" in Numbers 26:12; 1 Chronicles 4:24.

The Syriac version has "Jemuel" in the 4 passages, but Gray (H P N, 307, note 6) thinks "Jemuel" is more probably a correction in Ge than "Nemuel" in Numbers.

Jeopard; Jeopardy

jep'-ard, jep'-ar-di: The Eng, word referred originally to a game where the chances were even (from OFr. jeu parti); transferred thence to designate any great risk. In the New Testament, represented by the Greek verb kinduneuo (Luke 8:23; 1 Corinthians 15:30). In the Old Testament (Judges 5:18) for a Hebrew idiom, "despise the soul," i.e. they placed a small value upon their lives (Vulgate "offered their souls to death"); for elliptical expression, "went with their lives," in 2 Samuel 23:17 m.

Jephthah

jef'-tha (yiphtach, "opened," or "opener," probably signifying "Yahweh will open"; Iephthae; used as the name of a place, as in Joshua 15:43; Joshua 19:14; of a man, Judges 10:6–12:7): Ninth judge of the Israelites. His antecedents are obscure. Assuming Gilead to be the actual name of his father, his mother was a harlot. He was driven from home on account of his illegitimacy, and went to the land of Tobit in Eastern Syria (Judges 11:2,Revelation 10:3). Here he and his followers lived the life of freebooters.

The Israelites beyond the Jordan being in danger of an invasion by the Ammonites, Jephthah was invited by the elders of Gilead to be their leader (Judges 11:5,Revelation 10:6). Remembering how they had expelled him from their territory and his heritage, Jephthah demanded of them that in the event of success in the struggle with the Ammonites, he was to be continued as leader. This condition being accepted he returned to Gilead (Judges 11:7–11). The account of the diplomacy used by Jephthah to prevent the Ammonites from invading Gilead is possibly an interpolation, and is thought by many interpreters to be a compilation from Numbers 20:1–21:35. It is of great interest, however, not only because of the fairness of the argument used (Judges 11:12–28), but also by virtue of the fact that it contains a history of the journey of the Israelites from Lower Egypt to the banks of the Jordan. This history is distinguished from that of the Pentateuch chiefly by the things omitted. If diplomacy was tried, it failed to dissuade the Ammonites from seeking to invade Israel. Jephthah prepared for battle, but before taking the field paused at Mizpeh of Gilead, and registered a vow that if he were successful in battle, he would offer as a burnt offering to Yahweh whatsoever should first come from his doors to greet him upon his return (Judges 11:29–31). The battle is fought, Jephthah is the victor, and now his vow returns to him with anguish and sorrow. Returning to his home, the first to greet him is his daughter and only child. The father's sorrow and the courage of the daughter are the only bright lights on this sordid, cruel conception of God and of the nature of sacrifice. That the sacrifice was made seems certain from the narrative, although some critics choose to substitute for the actual death of the maiden the setting the girl apart for a life of perpetual virginity. The Israelite laws concerning sacrifices and the language used in Judges 11:39 are the chief arguments for the latter interpretation. The entire narrative, however, will hardly bear this construction (11:34-40).

Jephthah was judge in Israel for 6 years, but appears only once more in the Scripture narrative. The men of Ephraim, offended because they had had no share in the victory over the Ammonites, made war upon Gilead, but were put to rout by the forces under Jephthah (Judges 12:1–6).

C. E. Schenk

Jephunneh

je-fun'-e (yephunneh, meaning uncertain):

(1) Father of Caleb (Numbers 13:6; Numbers 14:6,Numbers 14:30, etc.).

According to Numbers 13:6, he was of the tribe of Judah; according to 32:12; Joshua 14:6, a Kenizzite; the Kenizzites were incorporated in Judah (compare 1 Chronicles 4:13–15).

(2) A son of Jether, an Asherite (1 Chronicles 7:38).

Jerah

je'-ra (yerach): A son of Joktan (Genesis 10:26 parallel 1 Chronicles 1:20). No district Jerah has been discovered. However, Yurakh in Yemen and Yarach in Hijaz are places named by the Arabic geographers. The fact that the word in Hebrew means "moon" has led to the following suggestions: the Banu Hilal ("sons of the new moon") in the North of Yemen; Ghubb el-Qamar ("the bay of the moon"), Jebel el-Qamar ("the mountains of the moon") in Eastern Chadramant. But in Southern Arabia worship of the moon has caused the word to bulk largely in place-names.

Jerahmeel; Jerahmeelites

je-ra'-me-el, je-ra'-me-el-its (yerachme'el, "may God have compassion!"):

(1) In 1 Chronicles 2:9,1 Chronicles 2:25,1 Chronicles 2:26,1 Chronicles 2:27,1 Chronicles 2:33,1 Chronicles 2:42, he is described as the son of Hezron, the son of Perez, the son of Judah by Tamar his daughter-in-law (Genesis 38:1–30). In 1 Samuel 27:10 is mentioned the neghebh of the (ha-yerach-me'eli, a collective noun), the Revised Version (British and American) "the South of the Jerahmeelites." The latter is a tribal name in use probably before the proper name, above; their cities are mentioned in 1 Samuel 30:29. Cheyne has radical views on Jerahmeel. See EB, under the word; also T. Witton Davies in Review of Theology and Philosophy, III, 689-708 (May, 1908); and Cheyne's replies in Hibbert Journal, VII, 132-51 (October, 1908), and Decline and Fall of the Kingdom of Judah.

(2) A Merarite Levite, son of Kish (1 Chronicles 24:29).

(3) "The king's son," the Revised Version (British and American) and the King James Version margin (Jeremiah 36:26). the Revised Version margin, the King James Version have "son of Hammelech," taking the word ha-melek as a proper name. He was "probably a royal prince, one who had a king among his ancestors but not necessarily son of the ruling king; so 38:6; 1 Kings 22:26 b; especially Ze 1:8 written at a time when the reigning king, Josiah, could not have had a grown-up `son' " (Driver, Jeremiah, 224, note e). Jerahmeel was with two others commanded by Jehoiakim to arrest Jeremiah and Baruch.

David Francis Roberts

Jerechu; Jerechus

jer'-e-ku, jer'-e-kus the King James Version (1 Esdras 5:22).

See JERICHO.

Jered

je'-red (yeredh, "descent"): A Judahite, father of Gedor (1 Chronicles 4:18).

See also JARED.

Jeremai

jer'-e-mi, jer-e-ma'-i (yeremay, meaning unknown): One of those who had married foreign wives (Ezra 10:33).

See JEREMIAS (1 Esdras 9:34).

Jeremiah (1)

jer-e-mi'-a

(a) yirmeyahu, or

(b) shorter form, yirmeyah, both differently explained as "Yah establishes (so Giesebrecht), whom Yahweh casts," i.e. possibly, as Gesenius suggests, "appoints" (A. B. Davidson in HDB, II, 569a), and "Yahweh looseneth" (the womb); see BDB:

The form (b) is used of Jeremiah the prophet only in Jeremiah 27:1; Jeremiah 28:5,Jeremiah 28:6,Jeremiah 28:10,Jeremiah 28:11,Jeremiah 28:12 b,15; 29:1; Ezra 1:1; Daniel 9:2, while the other is found 116 times in Jeremiah alone. In 1 Esdras 1:28,32,47,57; 2 Esdras 2:18, English Versions of the Bible has "Jeremy," so the King James Version in 2 Macc 2:1,5,7; Matthew 2:17; Matthew 27:9; in Matthew 16:14, the King James Version has "Jeremias," but the Revised Version (British and American) in 2 Maccabees and Matthew has "Jeremiah."

(1) The prophet. See special article. Of the following, (2), (3) and (4) have form (a) above; the others the form (b).

(2) Father of Hamutal (Hamital), the mother of King Jehoahaz and King Jehoiakim (2 Kings 23:31; 24:18 parallel Jeremiah 52:1).

(3) A Rechabite (Jeremiah 35:3).

(4) In 1 Chronicles 12:13 (Hebrew 14), a Gadite.

(5) In 1 Chronicles 12:10 (Hebrew 11), a Gadite.

(6) In 1 Chronicles 12:4 (Hebrew 5), a Benjamite(?) or Judean. (4), (5) and (6) all joined David at Ziklag.

(7) Head of a Manassite family (1 Chronicles 5:24).

(8) A priest who sealed the covenant with Nehemiah (Nehemiah 10:2), probably the same as he of 12:34 who took part in the procession at the dedication of the walls of Jerusalem.

(9) A priest who went to Jerusalem with Zerubbabel from exile and became head of a priestly family of that name (Nehemiah 12:1).

David Francis Roberts