Jehdeiah Jehiel Jehizkiah Jehoaddan Jehoahaz Jehoash Jehohanan Jehoiachin Jehoiada Jehoiakim Jehoiarib Jehonadab Jehonathan Jehoram Jehoshaphat Jehoshaphat, Valley of Jehosheba Jehovah Jehovah-jireh Jehovah-nissi Jehovah-shalom Jehovah-shammah Jehovah-tsidkenu Jehozabad Jehozadak Jehu Jehucal Jehudi Jeiel Jemima Jephthah Jephthah's vow Jephunneh Jerahmeel Jeremiah Jeremiah, Book of Jericho Jerimoth Jeroboam Jeroham Jerubbaal Jerubbesheth Jeruel Jerusalem Jerusha Jeshaiah Jeshanah Jesharelah Jeshebeab Jesher
rejoicer in Jehovah. (1.) One of the Levitical attendants at the
temple, a descendant of Shubael (1 Chr. 24:20).
(2.) A Meronothite, herdsman of the asses under David and
Solomon (1 Chr. 27:30).
God's living one. (1.) The father of Gibeon (1 Chr. 9:35).
(2.) One of David's guard (1 Chr. 11:44).
(3.) One of the Levites "of the second degree," appointed to
conduct the music on the occasion of the ark's being removed to
Jerusalem (1 Chr. 15:18, 20).
(4.) A Hachmonite, a tutor in the family of David toward the
close of his reign (1 Chr. 27:32).
(5.) The second of Jehoshaphat's six sons (2 Chr. 21:2).
(6.) One of the Levites of the family of Heman who assisted
Hezekiah in his work of reformation (2 Chr. 29:14).
(7.) A "prince" and "ruler of the house of God" who
contributed liberally to the renewal of the temple sacrifices
under Josiah (2 Chr. 35:8).
(8.) The father of Obadiah (Ezra 8:9).
(9.) One of the "sons" of Elam (Ezra 10:26).
(10.) Ezra 10:21.
Jehovah strengthens, one of the chiefs of Ephraim (2 Chr.
28:12).
Jehovah his ornament, the wife of King Jehoash, and mother of
King Amaziah (2 Kings 14:2).
Jehovah his sustainer, or he whom Jehovah holdeth. (1.) The
youngest son of Jehoram, king of Judah (2 Chr. 21:17; 22:1, 6,
8, 9); usually Ahaziah (q.v.).
(2.) The son and successor of Jehu, king of Israel (2 Kings
10:35). He reigned seventeen years, and followed the evil ways
of the house of Jeroboam. The Syrians, under Hazael and
Benhadad, prevailed over him, but were at length driven out of
the land by his son Jehoash (13:1-9, 25).
(3.) Josiah's third son, usually called Shallum (1 Chr. 3:15).
He succeeded his father on the throne, and reigned over Judah
for three months (2 Kings 23:31, 34). He fell into the
idolatrous ways of his predecessors (23:32), was deposed by
Pharaoh-Necho from the throne, and carried away prisoner into
Egypt, where he died in captivity (23:33, 34; Jer. 22:10-12; 2
Chr. 36:1-4).
Jehovah-given. (1.) The son of King Ahaziah. While yet an
infant, he was saved from the general massacre of the family by
his aunt Jehosheba, and was apparently the only surviving
descendant of Solomon (2 Chr. 21:4, 17). His uncle, the high
priest Jehoiada, brought him forth to public notice when he was
eight years of age, and crowned and anointed him king of Judah
with the usual ceremonies. Athaliah was taken by surprise when
she heard the shout of the people, "Long live the king;" and
when she appeared in the temple, Jehoiada commanded her to be
led forth to death (2 Kings 11:13-20). While the high priest
lived, Jehoash favoured the worship of God and observed the law;
but on his death he fell away into evil courses, and the land
was defiled with idolatry. Zechariah, the son and successor of
the high priest, was put to death. These evil deeds brought down
on the land the judgement of God, and it was oppressed by the
Syrian invaders. He is one of the three kings omitted by Matthew
(1:8) in the genealogy of Christ, the other two being Ahaziah
and Amaziah. He was buried in the city of David (2 Kings 12:21).
(See JOASH link [4].)
(2.) The son and successor of Jehoahaz, king of Israel (2
Kings 14:1; comp. 12:1; 13:10). When he ascended the throne the
kingdom was suffering from the invasion of the Syrians. Hazael
"was cutting Israel short." He tolerated the worship of the
golden calves, yet seems to have manifested a character of
sincere devotion to the God of his fathers. He held the prophet
Elisha in honour, and wept by his bedside when he was dying,
addressing him in the words Elisha himself had used when Elijah
was carried up into heaven: "O my father, my father, the chariot
of Israel and the horsemen thereof." He was afterwards involved
in war with Amaziah, the king of Judah (2 Chr. 25:23-24), whom
he utterly defeated at Beth-shemesh, on the borders of Dan and
Philistia, and advancing on Jerusalem, broke down a portion of
the wall, and carried away the treasures of the temple and the
palace. He soon after died (B.C. 825), and was buried in Samaria
(2 Kings 14:1-17, 19, 20). He was succeeded by his son. (See
JOASH link [5.].)
Jehovah-granted, Jeroboam II. (1.) A Korhite, the head of one of
the divisions of the temple porters (1 Chr. 26:3).
(2.) One of Jehoshaphat's "captains" (2 Chr. 17:15).
(3.) The father of Azariah (2 Chr. 28:12).
(4.) The son of Tobiah, an enemy of the Jews (Neh. 6:18).
(5.) Neh. 12:42.
(6.) Neh. 12:13.
succeeded his father Jehoiakin (B.C. 599) when only eight years
of age, and reigned for one hundred days (2 Chr. 36:9). He is
also called Jeconiah (Jer. 24:1; 27:20, etc.), and Coniah
(22:24; 37:1). He was succeeded by his uncle, Mattaniah =
Zedekiah (q.v.). He was the last direct heir to the Jewish
crown. He was carried captive to Babylon by Nebuchadnezzar,
along with the flower of the nobility, all the leading men in
Jerusalem, and a great body of the general population, some
thirteen thousand in all (2 Kings 24:12-16; Jer. 52:28). After
an imprisonment of thirty-seven years (Jer. 52:31, 33), he was
liberated by Evil-merodach, and permitted to occupy a place in
the king's household and sit at his table, receiving "every day
a portion until the day of his death, all the days of his life"
(52:32-34).
Jehovah-known. (1.) The father of Benaiah, who was one of
David's chief warriors (2 Sam. 8:18; 20:23).
(2.) The high priest at the time of Athaliah's usurpation of
the throne of Judah. He married Jehosheba, or Jehoshabeath, the
daughter of king Jehoram (2 Chr. 22:11), and took an active part
along with his wife in the preservation and training of Jehoash
when Athaliah slew all the royal family of Judah.
The plans he adopted in replacing Jehoash on the throne of his
ancestors are described in 2 Kings 11:2; 12:2; 2 Chr. 22:11;
23:24. He was among the foremost of the benefactors of the
kingdom, and at his death was buried in the city of David among
the kings of Judah (2 Chr. 24:15, 16). He is said to have been
one hundred and thirty years old.
he whom Jehovah has set up, the second son of Josiah, and
eighteenth king of Judah, which he ruled over for eleven years
(B.C. 610-599). His original name was Eliakim (q.v.).
On the death of his father his younger brother Jehoahaz
(=Shallum, Jer. 22:11), who favoured the Chaldeans against the
Egyptians, was made king by the people; but the king of Egypt,
Pharaoh-necho, invaded the land and deposed Jehoahaz (2 Kings
23:33, 34; Jer. 22:10-12), setting Eliakim on the throne in his
stead, and changing his name to Jehoiakim.
After this the king of Egypt took no part in Jewish politics,
having been defeated by the Chaldeans at Carchemish (2 Kings
24:7; Jer. 46:2). Palestine was now invaded and conquered by
Nebuchadnezzar. Jehoiakim was taken prisoner and carried captive
to Babylon (2 Chr. 36:6, 7). It was at this time that Daniel
also and his three companions were taken captive to Babylon
(Dan. 1:1, 2).
Nebuchadnezzar reinstated Jehoiakim on his throne, but treated
him as a vassal king. In the year after this, Jeremiah caused
his prophecies to be read by Baruch in the court of the temple.
Jehoiakim, hearing of this, had them also read in the royal
palace before himself. The words displeased him, and taking the
roll from the hands of Baruch he cut it in pieces and threw it
into the fire (Jer. 36:23). During his disastrous reign there
was a return to the old idolatry and corruption of the days of
Manasseh.
After three years of subjection to Babylon, Jehoiakim withheld
his tribute and threw off the yoke (2 Kings 24:1), hoping to
make himself independent. Nebuchadnezzar sent bands of
Chaldeans, Syrians, and Ammonites (2 Kings 24:2) to chastise his
rebellious vassal. They cruelly harassed the whole country
(comp. Jer. 49:1-6). The king came to a violent death, and his
body having been thrown over the wall of Jerusalem, to convince
the beseieging army that he was dead, after having been dragged
away, was buried beyond the gates of Jerusalem "with the burial
of an ass," B.C. 599 (Jer. 22:18, 19; 36:30). Nebuchadnezzar
placed his son Jehoiachin on the throne, wishing still to retain
the kingdom of Judah as tributary to him.
Jehovah defends, a priest at Jerusalem, head of one of the
sacerdotal courses (1 Chr. 9:10; 24:7). His "course" went up
from Babylon after the Exile (Ezra 2:36-39; Neh. 7:39-42).
Jehovah is liberal; or, whom Jehovah impels. (1.) A son of
Shimeah, and nephew of David. It was he who gave the fatal
wicked advice to Amnon, the heir to the throne (2 Sam. 13:3-6).
He was very "subtil," but unprincipled.
(2.) A son of Rechab, the founder of a tribe who bound
themselves by a vow to abstain from wine (Jer. 35:6-19). There
were different settlements of Rechabites (Judg. 1:16; 4:11; 1
Chr. 2:55). (See RECHABITE link ) His interview and
alliance with Jehu are mentioned in 2 Kings 10:15-23. He went
with Jehu in his chariot to Samaria.
whom Jehovah gave. (1.) One of the stewards of David's
store-houses (1 Chr. 27:25).
(2.) A Levite who taught the law to the people of Judah (2
Chr. 17:8).
(3.) Neh. 12:18.
Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his
father to congratulate David on the occasion of his victory over
Hadadezer (2 Sam. 8:10).
(2.) A Levite of the family of Gershom (1 Chr. 26:25).
(3.) A priest sent by Jehoshaphat to instructruct the people
in Judah (2 Chr. 17:8).
(4.) The son of Ahab and Jezebel, and successor to his brother
Ahaziah on the throne of Israel. He reigned twelve years, B.C.
896-884 (2 Kings 1:17; 3:1). His first work was to reduce to
subjection the Moabites, who had asserted their independence in
the reign of his brother. Jehoshaphat, king of Judah, assisted
Jehoram in this effort. He was further helped by his ally the
king of Edom. Elisha went forth with the confederated army (2
Kings 3:1-19), and at the solicitation of Jehoshaphat encouraged
the army with the assurance from the Lord of a speedy victory.
The Moabites under Mesha their king were utterly routed and
their cities destroyed. At Kir-haraseth Mesha made a final
stand. The Israelites refrained from pressing their victory
further, and returned to their own land.
Elisha afterwards again befriended Jehoram when a war broke
out between the Syrians and Israel, and in a remarkable way
brought that war to a bloodless close (2 Kings 6:23). But
Jehoram, becoming confident in his own power, sank into
idolatry, and brought upon himself and his land another Syrian
invasion, which led to great suffering and distress in Samaria
(2 Kings 6:24-33). By a remarkable providential interposition
the city was saved from utter destruction, and the Syrians were
put to flight (2 Kings 7:6-15).
Jehoram was wounded in a battle with the Syrians at Ramah, and
obliged to return to Jezreel (2 Kings 8:29; 9:14, 15), and soon
after the army proclaimed their leader Jehu king of Israel, and
revolted from their allegiance to Jehoram (2 Kings 9). Jehoram
was pierced by an arrow from Jehu's bow on the piece of ground
at Jezreel which Ahab had taken from Naboth, and there he died
(2 Kings 9:21-29).
(5.) The eldest son and successor of Jehoshaphat, king of
Judah. He reigned eight years (B.C. 892-885) alone as king of
Judah, having been previously for some years associated with his
father (2 Chr. 21:5, 20; 2 Kings 8:16). His wife was Athaliah,
the daughter of Ahab and Jezebel. His daughter Jehosheba was
married to the high priest Jehoiada. He sank into gross
idolatry, and brought upon himself and his kingdom the anger of
Jehovah. The Edomites revolted from under his yoke, and the
Philistines and the Arabians and Cushites invaded the land, and
carried away great spoil, along with Jehoram's wives and all his
children, except Ahaziah. He died a painful death from a fearful
malady, and was refused a place in the sepulchre of the kings (2
Kings 8:16-24; 2 Chr. 21).
Jehovah-judged. (1.) One of David's body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark
to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, "recorder" or annalist under David and
Solomon (2 Sam. 8:16), a state officer of high rank, chancellor
or vizier of the kingdom.
(4.) Solomon's purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After
fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set
himself to cleanse the land of idolatry (1 Kings 22:43). In the
third year of his reign he sent out priests and Levites over the
land to instruct the people in the law (2 Chr. 17:7-9). He
enjoyed a great measure of peace and prosperity, the blessing of
God resting on the people "in their basket and their store."
The great mistake of his reign was his entering into an
alliance with Ahab, the king of Israel, which involved him in
much disgrace, and brought disaster on his kingdom (1 Kings
22:1-33). Escaping from the bloody battle of Ramoth-gilead, the
prophet Jehu (2 Chr. 19:1-3) reproached him for the course he
had been pursuing, whereupon he entered with rigour on his
former course of opposition to all idolatry, and of deepening
interest in the worship of God and in the righteous government
of the people (2 Chr. 19:4-11).
Again he entered into an alliance with Ahaziah, the king of
Israel, for the purpose of carrying on maritime commerce with
Ophir. But the fleet that was then equipped at Ezion-gaber was
speedily wrecked. A new fleet was fitted out without the
co-operation of the king of Israel, and although it was
successful, the trade was not prosecuted (2 Chr. 20:35-37; 1
Kings 22:48-49).
He subsequently joined Jehoram, king of Israel, in a war
against the Moabites, who were under tribute to Israel. This war
was successful. The Moabites were subdued; but the dreadful act
of Mesha in offering his own son a sacrifice on the walls of
Kir-haresheth in the sight of the armies of Israel filled him
with horror, and he withdrew and returned to his own land (2
Kings 3:4-27).
The last most notable event of his reign was that recorded in
2 Chr. 20. The Moabites formed a great and powerful confederacy
with the surrounding nations, and came against Jehoshaphat. The
allied forces were encamped at Engedi. The king and his people
were filled with alarm, and betook themselves to God in prayer.
The king prayed in the court of the temple, "O our God, wilt
thou not judge them? for we have no might against this great
company that cometh against us." Amid the silence that followed,
the voice of Jahaziel the Levite was heard announcing that on
the morrow all this great host would be overthrown. So it was,
for they quarrelled among themselves, and slew one another,
leaving to the people of Judah only to gather the rich spoils of
the slain. This was recognized as a great deliverance wrought
for them by God (B.C. 890). Soon after this Jehoshaphat died,
after a reign of twenty-five years, being sixty years of age,
and was succeeded by his son Jehoram (1 Kings 22:50). He had
this testimony, that "he sought the Lord with all his heart" (2
Chr. 22:9). The kingdom of Judah was never more prosperous than
under his reign.
(6.) The son of Nimshi, and father of Jehu, king of Israel (2
Kings 9:2, 14).
mentioned in Scripture only in Joel 3:2, 12. This is the name
given in modern times to the valley between Jerusalem and the
Mount of Olives, and the Kidron flows through it. Here
Jehoshaphat overthrew the confederated enemies of Israel (Ps.
83:6-8); and in this valley also God was to overthrow the
Tyrians, Zidonians, etc. (Joel 3:4, 19), with an utter
overthrow. This has been fulfilled; but Joel speaks of the final
conflict, when God would destroy all Jerusalem's enemies, of
whom Tyre and Zidon, etc., were types. The "valley of
Jehoshaphat" may therefore be simply regarded as a general term
for the theatre of God's final judgments on the enemies of
Israel.
This valley has from ancient times been used by the Jews as a
burial-ground. It is all over paved with flat stones as
tombstones, bearing on them Hebrew inscriptions.
Jehovah-swearing, the daughter of Jehoram, the king of Israel.
She is called Jehoshabeath in 2 Chr. 22:11. She was the only
princess of the royal house who was married to a high priest,
Jehoiada (2 Chr. 22:11).
the special and significant name (not merely an appellative
title such as Lord [adonai]) by which God revealed himself to
the ancient Hebrews (Ex. 6:2, 3). This name, the Tetragrammaton
of the Greeks, was held by the later Jews to be so sacred that
it was never pronounced except by the high priest on the great
Day of Atonement, when he entered into the most holy place.
Whenever this name occurred in the sacred books they pronounced
it, as they still do, "Adonai" (i.e., Lord), thus using another
word in its stead. The Massorets gave to it the vowel-points
appropriate to this word. This Jewish practice was founded on a
false interpretation of Lev. 24:16. The meaning of the word
appears from Ex. 3:14 to be "the unchanging, eternal,
self-existent God," the "I am that I am," a convenant-keeping
God. (Comp. Mal. 3:6; Hos. 12:5; Rev. 1:4, 8.)
The Hebrew name "Jehovah" is generally translated in the
Authorized Version (and the Revised Version has not departed
from this rule) by the word LORD printed in small capitals, to
distinguish it from the rendering of the Hebrew _Adonai_ and the
Greek _Kurios_, which are also rendered Lord, but printed in the
usual type. The Hebrew word is translated "Jehovah" only in Ex.
6:3; Ps. 83:18; Isa. 12:2; 26:4, and in the compound names
mentioned below.
It is worthy of notice that this name is never used in the
LXX., the Samaritan Pentateuch, the Apocrypha, or in the New
Testament. It is found, however, on the "Moabite stone" (q.v.),
and consequently it must have been in the days of Mesba so
commonly pronounced by the Hebrews as to be familiar to their
heathen neighbours.
Jehovah will see; i.e., will provide, the name given by Abraham
to the scene of his offering up the ram which was caught in the
thicket on Mount Moriah. The expression used in Gen. 22:14, "in
the mount of the Lord it shall be seen," has been regarded as
equivalent to the saying, "Man's extremity is God's
opportunity."
Jehovah my banner, the title given by Moses to the altar which
he erected on the hill on the top of which he stood with
uplifted hands while Israel prevailed over their enemies the
Amalekites (Ex. 17:15).
Jehovah send peace, the name which Gideon gave to the altar he
erected on the spot at Ophrah where the angel appeared to him
(Judg. 6:24).
Jehovah is there, the symbolical title given by Ezekiel to
Jerusalem, which was seen by him in vision (Ezek. 48:35). It was
a type of the gospel Church.
Jehovah our rightousness, rendered in the Authorized Version,
"The LORD our righteousness," a title given to the Messiah (Jer.
23:6, marg.), and also to Jerusalem (33:16, marg.).
Jehovah-given. (1.) The son of Obed-edom (1 Chr. 26:4), one of
the Levite porters.
(2.) The son of Shomer, one of the two conspirators who put
king Jehoash to death in Millo in Jerusalem (2 Kings 12:21).
(3.) 2 Chr. 17:18.
Jehovah-justified, the son of the high priest Seraiah at the
time of the Babylonian exile (1 Chr. 6:14, 15). He was carried
into captivity by Nebuchadnezzar, and probably died in Babylon.
He was the father of Jeshua, or Joshua, who returned with
Zerubbabel.
Jehovah is he. (1.) The son of Obed, and father of Azariah (1
Chr. 2:38).
(2.) One of the Benjamite slingers that joined David at Ziklag
(1 Chr. 12:3).
(3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2
Chr. 19:2; 20:34), who pronounced the sentence of God against
Baasha, the king of Israel.
(4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and
grandson of Nimshi. The story of his exaltation to the throne is
deeply interesting. During the progress of a war against the
Syrians, who were becoming more and more troublesome to Israel,
in a battle at Ramoth-gilead Jehoram, the king of Israel, had
been wounded; and leaving his army there, had returned to
Jezreel, whither his ally, Ahaziah, king of Judah, had also gone
on a visit of sympathy with him (2 Kings 8:28, 29). The
commanders, being left in charge of the conduct of the war, met
in council; and while engaged in their deliberations, a
messenger from Elisha appeared in the camp, and taking Jehu from
the council, led him into a secret chamber, and there anointed
him king over Israel, and immediately retired and disappeared (2
Kings 9:5, 6). On being interrogated by his companions as to the
object of this mysterious visitor, he informed them of what had
been done, when immediately, with the utmost enthusiasm, they
blew their trumpets and proclaimed him king (2 Kings 9:11-14).
He then with a chosen band set forth with all speed to Jezreel,
where, with his own hand, he slew Jehoram, shooting him through
the heart with an arrow (9:24). The king of Judah, when trying
to escape, was fatally wounded by one of Jehu's soldiers at
Beth-gan. On entering the city, Jehu commanded the eunchs of the
royal palace to cast down Jezebel into the street, where her
mangled body was trodden under foot by the horses. Jehu was now
master of Jezreel, whence he communicated with the persons in
authority in Samaria the capital, commanding them to appear
before him on the morrow with the heads of all the royal princes
of Samaria. Accordingly on the morrow seventy heads were piled
up in two heaps at his gate. At "the shearing-house" (2 Kings
10:12-14) other forty-two connected with the house of Ahab were
put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he
met Jehonadab (q.v.), whom he took into his chariot, and they
entered the capital together. By a cunning stratagem he cut off
all the worshippers of Baal found in Samaria (2 Kings 10:19-25),
and destroyed the temple of the idol (2 Kings 10:27).
Notwithstanding all this apparent zeal for the worship of
Jehovah, Jehu yet tolerated the worship of the golden calves at
Dan and Bethel. For this the divine displeasure rested upon him,
and his kingdom suffered disaster in war with the Syrians (2
Kings 10:29-33). He died after a reign of twenty-eight years
(B.C. 884-856), and was buried in Samaria (10:34-36). "He was
one of those decisive, terrible, and ambitious, yet prudent,
calculating, and passionless men whom God from time to time
raises up to change the fate of empires and execute his
judgments on the earth." He was the first Jewish king who came
in contact with the Assyrian power in the time of Shalmaneser
II.
able, the son of Shelemiah. He is also called Jucal (Jer. 38:1).
He was one of the two persons whom Zedekiah sent to request the
prophet Jeremiah to pray for the kingdom (Jer. 37:3) during the
time of its final siege by Nebuchadnezzar. He was accompanied by
Zephaniah (q.v.).
a Jew, son of Nethaniah. He was sent by the princes to invite
Baruch to read Jeremiah's roll to them (Jer. 36:14, 21).
snatched away by God. (1.) A descendant of Benjamin (1 Chr.
9:35; 8:29).
(2.) One of the Levites who took part in praising God on the
removal of the ark to Jerusalem (1 Chr. 16:5).
(3.) 2 Chr. 29:13. A Levite of the sons of Asaph.
(4.) 2 Chr. 26:11. A scribe.
(5.) 1 Chr. 5:7. A Reubenite chief.
(6.) One of the chief Levites, who made an offering for the
restoration of the Passover by Josiah (2 Chr. 35:9).
(7.) Ezra 8:13.
(8.) Ezra 10:43.
dove, the eldest of Job's three daughters born after his time of
trial (Job 42:14).
whom God sets free, or the breaker through, a "mighty man of
valour" who delivered Israel from the oppression of the
Ammonites (Judg. 11:1-33), and judged Israel six years (12:7).
He has been described as "a wild, daring, Gilead mountaineer, a
sort of warrior Elijah." After forty-five years of comparative
quiet Israel again apostatized, and in "process of time the
children of Ammon made war against Israel" (11:5). In their
distress the elders of Gilead went to fetch Jephthah out of the
land of Tob, to which he had fled when driven out wrongfully by
his brothers from his father's inheritance (2), and the people
made him their head and captain. The "elders of Gilead" in their
extremity summoned him to their aid, and he at once undertook
the conduct of the war against Ammon. Twice he sent an embassy
to the king of Ammon, but in vain. War was inevitable. The
people obeyed his summons, and "the spirit of the Lord came upon
him." Before engaging in war he vowed that if successful he
would offer as a "burnt-offering" whatever would come out of the
door of his house first to meet him on his return. The defeat of
the Ammonites was complete. "He smote them from Aroer, even till
thou come to Minnith, even twenty cities, and unto the plain of
the vineyards [Heb. 'Abel Keramim], with a very great slaughter"
(Judg. 11:33). The men of Ephraim regarded themselves as
insulted in not having been called by Jephthah to go with him to
war against Ammon. This led to a war between the men of Gilead
and Ephraim (12:4), in which many of the Ephraimites perished.
(See SHIBBOLETH link ) "Then died Jephthah the Gileadite,
and was buried in one of the cities of Gilead" (7).
(Judg. 11:30, 31). After a crushing defeat of the Ammonites,
Jephthah returned to his own house, and the first to welcome him
was his own daughter. This was a terrible blow to the victor,
and in his despair he cried out, "Alas, my daughter! thou hast
brought me very low...I have opened my mouth unto the Lord, and
cannot go back." With singular nobleness of spirit she answered,
"Do to me according to that which hath proceeded out of thy
mouth." She only asked two months to bewail her maidenhood with
her companions upon the mountains. She utters no reproach
against her father's rashness, and is content to yield her life
since her father has returned a conqueror. But was it so? Did
Jephthah offer up his daughter as a "burnt-offering"? This
question has been much debated, and there are many able
commentators who argue that such a sacrifice was actually
offered. We are constrained, however, by a consideration of
Jephthah's known piety as a true worshipper of Jehovah, his
evident acquaintance with the law of Moses, to which such
sacrifices were abhorrent (Lev. 18:21; 20:2-5; Deut. 12:31), and
the place he holds in the roll of the heroes of the faith in the
Epistle to the Hebrews (11:32), to conclude that she was only
doomed to a life of perpetual celibacy.
nimble, or a beholder. (1.) The father of Caleb, who was
Joshua's companion in exploring Canaan (Num. 13:6), a Kenezite
(Josh. 14:14). (2.) One of the descendants of Asher (1 Chr.
7:38).
loving God. (1.) The son of Hezron, the brother of Caleb (1 Chr.
2:9, 25, 26, etc.).
(2.) The son of Kish, a Levite (1 Chr. 24:29).
(3.) Son of Hammelech (Jer. 36:26).
raised up or appointed by Jehovah. (1.) A Gadite who joined
David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr.
12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of
Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of
Josiah.
(6.) One of the "greater prophets" of the Old Testament, son
of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was
called to the prophetical office when still young (1:6), in the
thirteenth year of Josiah (B.C. 628). He left his native place,
and went to reside in Jerusalem, where he greatly assisted
Josiah in his work of reformation (2 Kings 23:1-25). The death
of this pious king was bewailed by the prophet as a national
calamity (2 Chr. 35:25).
During the three years of the reign of Jehoahaz we find no
reference to Jeremiah, but in the beginning of the reign of
Jehoiakim the enmity of the people against him broke out in
bitter persecution, and he was placed apparently under restraint
(Jer. 36:5). In the fourth year of Jehoiakim he was commanded to
write the predictions given to him, and to read them to the
people on the fast-day. This was done by Baruch his servant in
his stead, and produced much public excitement. The roll was
read to the king. In his recklessness he seized the roll, and
cut it to pieces, and cast it into the fire, and ordered both
Baruch and Jeremiah to be apprehended. Jeremiah procured another
roll, and wrote in it the words of the roll the king had
destroyed, and "many like words" besides (Jer. 36:32).
He remained in Jerusalem, uttering from time to time his words
of warning, but without effect. He was there when Nebuchadnezzar
besieged the city (Jer. 37:4, 5), B.C. 589. The rumour of the
approach of the Egyptians to aid the Jews in this crisis induced
the Chaldeans to withdraw and return to their own land. This,
however, was only for a time. The prophet, in answer to his
prayer, received a message from God announcing that the
Chaldeans would come again and take the city, and burn it with
fire (37:7, 8). The princes, in their anger at such a message by
Jeremiah, cast him into prison (37:15-38:13). He was still in
confinement when the city was taken (B.C. 588). The Chaldeans
released him, and showed him great kindness, allowing him to
choose the place of his residence. He accordingly went to Mizpah
with Gedaliah, who had been made governor of Judea. Johanan
succeeded Gedaliah, and refusing to listen to Jeremiah's
counsels, went down into Egypt, taking Jeremiah and Baruch with
him (Jer. 43:6). There probably the prophet spent the remainder
of his life, in vain seeking still to turn the people to the
Lord, from whom they had so long revolted (44). He lived till
the reign of Evil-Merodach, son of Nebuchadnezzar, and must have
been about ninety years of age at his death. We have no
authentic record of his death. He may have died at Tahpanhes,
or, according to a tradition, may have gone to Babylon with the
army of Nebuchadnezzar; but of this there is nothing certain.
consists of twenty-three separate and independent sections,
arranged in five books. I. The introduction, ch. 1. II. Reproofs
of the sins of the Jews, consisting of seven sections, (1.) ch.
2; (2.) ch. 3-6; (3.) ch. 7-10; (4.) ch. 11-13; (5.) ch.
14-17:18; (6.) ch. 17:19-ch. 20; (7.) ch. 21-24. III. A general
review of all nations, in two sections, (1.) ch. 46-49; (2.) ch.
25; with an historical appendix of three sections, (1.) ch. 26;
(2.) ch. 27; (3.) ch. 28, 29. IV. Two sections picturing the
hopes of better times, (1.) ch. 30, 31; (2.) ch. 32,33; to which
is added an historical appendix in three sections, (1.) ch.
34:1-7; (2.) ch. 34:8-22; (3.) ch. 35. V. The conclusion, in two
sections, (1.) ch. 36; (2.) ch. 45.
In Egypt, after an interval, Jeremiah is supposed to have
added three sections, viz., ch. 37-39; 40-43; and 44.
The principal Messianic prophecies are found in 23:1-8;
31:31-40; and 33:14-26.
Jeremiah's prophecies are noted for the frequent repetitions
found in them of the same words and phrases and imagery. They
cover the period of about 30 years. They are not recorded in the
order of time. When and under what circumstances this book
assumed its present form we know not.
The LXX. Version of this book is, in its arrangement and in
other particulars, singularly at variance with the original. The
LXX. omits 10:6-8; 27:19-22; 29:16-20; 33:14-26; 39:4-13; 52:2,
3, 15, 28-30, etc. About 2,700 words in all of the original are
omitted. These omissions, etc., are capricious and arbitrary,
and render the version unreliable.
place of fragrance, a fenced city in the midst of a vast grove
of palm trees, in the plain of Jordan, over against the place
where that river was crossed by the Israelites (Josh. 3:16). Its
site was near the 'Ain es-Sultan, Elisha's Fountain (2 Kings
2:19-22), about 5 miles west of Jordan. It was the most
important city in the Jordan valley (Num. 22:1; 34:15), and the
strongest fortress in all the land of Canaan. It was the key to
Western Palestine.
This city was taken in a very remarkable manner by the
Israelites (Josh. 6). God gave it into their hands. The city was
"accursed" (Heb. herem, "devoted" to Jehovah), and accordingly
(Josh. 6:17; comp. Lev. 27:28, 29; Deut. 13:16) all the
inhabitants and all the spoil of the city were to be destroyed,
"only the silver, and the gold, and the vessels of brass and of
iron" were reserved and "put into the treasury of the house of
Jehovah" (Josh. 6:24; comp. Num. 31:22, 23, 50-54). Only Rahab
"and her father's household, and all that she had," were
preserved from destruction, according to the promise of the
spies (Josh. 2:14). In one of the Amarna tablets Adoni-zedec
(q.v.) writes to the king of Egypt informing him that the 'Abiri
(Hebrews) had prevailed, and had taken the fortress of Jericho,
and were plundering "all the king's lands." It would seem that
the Egyptian troops had before this been withdrawn from
Palestine.
This city was given to the tribe of Benjamin (Josh. 18:21),
and it was inhabited in the time of the Judges (Judg. 3:13; 2
Sam. 10:5). It is not again mentioned till the time of David (2
Sam. 10:5). "Children of Jericho" were among the captives who
returned under Zerubbabel Ezra 2:34; Neh. 7:36). Hiel (q.v.) the
Bethelite attempted to make it once more a fortified city (1
Kings 16:34). Between the beginning and the end of his
undertaking all his children were cut off.
In New Testament times Jericho stood some distance to the
south-east of the ancient one, and near the opening of the
valley of Achor. It was a rich and flourishing town, having a
considerable trade, and celebrated for the palm trees which
adorned the plain around. It was visited by our Lord on his last
journey to Jerusalem. Here he gave sight to two blind men (Matt.
20:29-34; Mark 10:46-52), and brought salvation to the house of
Zacchaeus the publican (Luke 19:2-10).
The poor hamlet of er-Riha, the representative of modern
Jericho, is situated some two miles farther to the east. It is
in a ruinous condition, having been destroyed by the Turks in
1840. "The soil of the plain," about the middle of which the
ancient city stood, "is unsurpassed in fertility; there is
abundance of water for irrigation, and many of the old aqueducts
are almost perfect; yet nearly the whole plain is waste and
desolate...The climate of Jericho is exceedingly hot and
unhealthy. This is accounted for by the depression of the plain,
which is about 1,200 feet below the level of the sea."
There were three different Jerichos, on three different sites,
the Jericho of Joshua, the Jericho of Herod, and the Jericho of
the Crusades. Er-Riha, the modern Jericho, dates from the time
of the Crusades. Dr. Bliss has found in a hollow scooped out for
some purpose or other near the foot of the biggest mound above
the Sultan's Spring specimens of Amorite or pre-Israelitish
pottery precisely identical with what he had discovered on the
site of ancient Lachish. He also traced in this place for a
short distance a mud brick wall in situ, which he supposes to be
the very wall that fell before the trumpets of Joshua. The wall
is not far from the foot of the great precipice of Quarantania
and its numerous caverns, and the spies of Joshua could easily
have fled from the city and been speedily hidden in these
fastnesses.
heights. (1.) One of the sons of Bela (1 Chr. 7:7).
(2.) 1 Chr. 24:30, a Merarite Levite.
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr.
12:5).
(4.) A Levitical musician under Heman his father (1 Chr.
25:4).
(5.) 1 Chr. 27:19, ruler of Naphtali.
(6.) One of David's sons (2 Chr. 11:18).
(7.) A Levite, one of the overseers of the temple offerings (2
Chr. 31:13) in the reign of Hezekiah.
increase of the people. (1.) The son of Nebat (1 Kings
11:26-39), "an Ephrathite," the first king of the ten tribes,
over whom he reigned twenty-two years (B.C. 976-945). He was the
son of a widow of Zereda, and while still young was promoted by
Solomon to be chief superintendent of the "burnden", i.e., of
the bands of forced labourers. Influenced by the words of the
prophet Ahijah, he began to form conspiracies with the view of
becoming king of the ten tribes; but these having been
discovered, he fled to Egypt (1 Kings 11:29-40), where he
remained for a length of time under the protection of Shishak I.
On the death of Solomon, the ten tribes, having revolted, sent
to invite him to become their king. The conduct of Rehoboam
favoured the designs of Jeroboam, and he was accordingly
proclaimed "king of Israel" (1 Kings 12: 1-20). He rebuilt and
fortified Shechem as the capital of his kingdom. He at once
adopted means to perpetuate the division thus made between the
two parts of the kingdom, and erected at Dan and Bethel, the two
extremities of his kingdom, "golden calves," which he set up as
symbols of Jehovah, enjoining the people not any more to go up
to worship at Jerusalem, but to bring their offerings to the
shrines he had erected. Thus he became distinguished as the man
"who made Israel to sin." This policy was followed by all the
succeeding kings of Israel.
While he was engaged in offering incense at Bethel, a prophet
from Judah appeared before him with a warning message from the
Lord. Attempting to arrest the prophet for his bold words of
defiance, his hand was "dried up," and the altar before which he
stood was rent asunder. At his urgent entreaty his "hand was
restored him again" (1 Kings 13:1-6, 9; comp. 2 Kings 23:15);
but the miracle made no abiding impression on him. His reign was
one of constant war with the house of Judah. He died soon after
his son Abijah (1 Kings 14:1-18).
(2.) Jeroboam II., the son and successor of Jehoash, and the
fourteenth king of Israel, over which he ruled for forty-one
years, B.C. 825-784 (2 Kings 14:23). He followed the example of
the first Jeroboam in keeping up the worship of the golden
calves (2 Kings 14:24). His reign was contemporary with those of
Amaziah (2 Kings 14:23) and Uzziah (15:1), kings of Judah. He
was victorious over the Syrians (13:4; 14:26, 27), and extended
Israel to its former limits, from "the entering of Hamath to the
sea of the plain" (14:25; Amos 6:14). His reign of forty-one
years was the most prosperous that Israel had ever known as yet.
With all this outward prosperity, however, iniquity widely
prevailed in the land (Amos 2:6-8; 4:1; 6:6; Hos. 4:12-14). The
prophets Hosea (1:1), Joel (3:16; Amos 1:1, 2), Amos (1:1), and
Jonah (2 Kings 14:25) lived during his reign. He died, and was
buried with his ancestors (14:29). He was succeeded by his son
Zachariah (q.v.).
His name occurs in Scripture only in 2 Kings 13:13; 14:16, 23,
27, 28, 29; 15:1, 8; 1 Chr. 5:17; Hos. 1:1; Amos 1:1; 7:9, 10,
11. In all other passages it is Jeroboam the son of Nebat that
is meant.
cherished; who finds mercy. (1.) Father of Elkanah, and
grandfather of the prophet Samuel (1 Sam. 1:1).
(2.) The father of Azareel, the "captain" of the tribe of Dan
(1 Chr. 27:22).
(3.) 1 Chr. 12:7; a Benjamite.
(4.) 2 Chr. 23:1; one whose son assisted in placing Joash on
the throne.
(5.) 1 Chr. 9:8; a Benjamite.
(6.) 1 Chr. 9:12; a priest, perhaps the same as in Neh. 11:12.
contender with Baal; or, let Baal plead, a surname of Gideon; a
name given to him because he destroyed the altar of Baal (Judg.
6:32; 7:1; 8:29; 1 Sam. 12:11).
contender with the shame; i.e., idol, a surname also of Gideon
(2 Sam. 11:21).
founded by God, a "desert" on the ascent from the valley of the
Dead Sea towards Jerusalem. It lay beyond the wilderness of
Tekoa, in the direction of Engedi (2 Chr. 20:16, 20). It
corresponds with the tract of country now called el-Hasasah.
called also Salem, Ariel, Jebus, the "city of God," the "holy
city;" by the modern Arabs el-Khuds, meaning "the holy;" once
"the city of Judah" (2 Chr. 25:28). This name is in the original
in the dual form, and means "possession of peace," or
"foundation of peace." The dual form probably refers to the two
mountains on which it was built, viz., Zion and Moriah; or, as
some suppose, to the two parts of the city, the "upper" and the
"lower city." Jerusalem is a "mountain city enthroned on a
mountain fastness" (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2;
122:3). It stands on the edge of one of the highest table-lands
in Palestine, and is surrounded on the south-eastern, the
southern, and the western sides by deep and precipitous ravines.
It is first mentioned in Scripture under the name Salem (Gen.
14:18; comp. Ps. 76:2). When first mentioned under the name
Jerusalem, Adonizedek was its king (Josh. 10:1). It is
afterwards named among the cities of Benjamin (Judg. 19:10; 1
Chr. 11:4); but in the time of David it was divided between
Benjamin and Judah. After the death of Joshua the city was taken
and set on fire by the men of Judah (Judg. 1:1-8); but the
Jebusites were not wholly driven out of it. The city is not
again mentioned till we are told that David brought the head of
Goliath thither (1 Sam. 17:54). David afterwards led his forces
against the Jebusites still residing within its walls, and drove
them out, fixing his own dwelling on Zion, which he called "the
city of David" (2 Sam. 5:5-9; 1 Chr. 11:4-8). Here he built an
altar to the Lord on the threshing-floor of Araunah the Jebusite
(2 Sam. 24:15-25), and thither he brought up the ark of the
covenant and placed it in the new tabernacle which he had
prepared for it. Jerusalem now became the capital of the
kingdom.
After the death of David, Solomon built the temple, a house
for the name of the Lord, on Mount Moriah (B.C. 1010). He also
greatly strengthened and adorned the city, and it became the
great centre of all the civil and religious affairs of the
nation (Deut. 12:5; comp. 12:14; 14:23; 16:11-16; Ps. 122).
After the disruption of the kingdom on the accession to the
throne of Rehoboam, the son of Solomon, Jerusalem became the
capital of the kingdom of the two tribes. It was subsequently
often taken and retaken by the Egyptians, the Assyrians, and by
the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35;
24:14; 2 Chr. 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11), till
finally, for the abounding iniquities of the nation, after a
siege of three years, it was taken and utterly destroyed, its
walls razed to the ground, and its temple and palaces consumed
by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2
Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the
land was completed by the retreat of the principal Jews into
Egypt (Jer. 40-44), and by the final carrying captive into
Babylon of all that still remained in the land (52:3), so that
it was left without an inhabitant (B.C. 582). Compare the
predictions, Deut. 28; Lev. 26:14-39.
But the streets and walls of Jerusalem were again to be built,
in troublous times (Dan. 9:16, 19, 25), after a captivity of
seventy years. This restoration was begun B.C. 536, "in the
first year of Cyrus" (Ezra 1:2, 3, 5-11). The Books of Ezra and
Nehemiah contain the history of the re-building of the city and
temple, and the restoration of the kingdom of the Jews,
consisting of a portion of all the tribes. The kingdom thus
constituted was for two centuries under the dominion of Persia,
till B.C. 331; and thereafter, for about a century and a half,
under the rulers of the Greek empire in Asia, till B.C. 167. For
a century the Jews maintained their independence under native
rulers, the Asmonean princes. At the close of this period they
fell under the rule of Herod and of members of his family, but
practically under Rome, till the time of the destruction of
Jerusalem, A.D. 70. The city was then laid in ruins.
The modern Jerusalem by-and-by began to be built over the
immense beds of rubbish resulting from the overthrow of the
ancient city; and whilst it occupies certainly the same site,
there are no evidences that even the lines of its streets are
now what they were in the ancient city. Till A.D. 131 the Jews
who still lingered about Jerusalem quietly submitted to the
Roman sway. But in that year the emperor (Hadrian), in order to
hold them in subjection, rebuilt and fortified the city. The
Jews, however, took possession of it, having risen under the
leadership of one Bar-Chohaba (i.e., "the son of the star") in
revolt against the Romans. Some four years afterwards (A.D.
135), however, they were driven out of it with great slaughter,
and the city was again destroyed; and over its ruins was built a
Roman city called Aelia Capitolina, a name which it retained
till it fell under the dominion of the Mohammedans, when it was
called el-Khuds, i.e., "the holy."
In A.D. 326 Helena, mother of the emperor Constantine, made a
pilgrimage to Jerusalem with the view of discovering the places
mentioned in the life of our Lord. She caused a church to be
built on what was then supposed to be the place of the nativity
at Bethlehem. Constantine, animated by her example, searched for
the holy sepulchre, and built over the supposed site a
magnificent church, which was completed and dedicated A.D. 335.
He relaxed the laws against the Jews till this time in force,
and permitted them once a year to visit the city and wail over
the desolation of "the holy and beautiful house."
In A.D. 614 the Persians, after defeating the Roman forces of
the emperor Heraclius, took Jerusalem by storm, and retained it
till A.D. 637, when it was taken by the Arabians under the
Khalif Omar. It remained in their possession till it passed, in
A.D. 960, under the dominion of the Fatimite khalifs of Egypt,
and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader
Godfrey of Bouillon took the city from the Moslems with great
slaughter, and was elected king of Jerusalem. He converted the
Mosque of Omar into a Christian cathedral. During the
eighty-eight years which followed, many churches and convents
were erected in the holy city. The Church of the Holy Sepulchre
was rebuilt during this period, and it alone remains to this
day. In A.D. 1187 the sultan Saladin wrested the city from the
Christians. From that time to the present day, with few
intervals, Jerusalem has remained in the hands of the Moslems.
It has, however, during that period been again and again taken
and retaken, demolished in great part and rebuilt, no city in
the world having passed through so many vicissitudes.
In the year 1850 the Greek and Latin monks residing in
Jerusalem had a fierce dispute about the guardianship of what
are called the "holy places." In this dispute the emperor
Nicholas of Russia sided with the Greeks, and Louis Napoleon,
the emperor of the French, with the Latins. This led the Turkish
authorities to settle the question in a way unsatisfactory to
Russia. Out of this there sprang the Crimean War, which was
protracted and sanguinary, but which had important consequences
in the way of breaking down the barriers of Turkish
exclusiveness.
Modern Jerusalem "lies near the summit of a broad
mountain-ridge, which extends without interruption from the
plain of Esdraelon to a line drawn between the southern end of
the Dead Sea and the southeastern corner of the Mediterranean."
This high, uneven table-land is everywhere from 20 to 25
geographical miles in breadth. It was anciently known as the
mountains of Ephraim and Judah.
"Jerusalem is a city of contrasts, and differs widely from
Damascus, not merely because it is a stone town in mountains,
whilst the latter is a mud city in a plain, but because while in
Damascus Moslem religion and Oriental custom are unmixed with
any foreign element, in Jerusalem every form of religion, every
nationality of East and West, is represented at one time."
Jerusalem is first mentioned under that name in the Book of
Joshua, and the Tell-el-Amarna collection of tablets includes
six letters from its Amorite king to Egypt, recording the attack
of the Abiri about B.C. 1480. The name is there spelt Uru-Salim
("city of peace"). Another monumental record in which the Holy
City is named is that of Sennacherib's attack in B.C. 702. The
"camp of the Assyrians" was still shown about A.D. 70, on the
flat ground to the north-west, included in the new quarter of
the city.
The city of David included both the upper city and Millo, and
was surrounded by a wall built by David and Solomon, who appear
to have restored the original Jebusite fortifications. The name
Zion (or Sion) appears to have been, like Ariel ("the hearth of
God"), a poetical term for Jerusalem, but in the Greek age was
more specially used of the Temple hill. The priests' quarter
grew up on Ophel, south of the Temple, where also was Solomon's
Palace outside the original city of David. The walls of the city
were extended by Jotham and Manasseh to include this suburb and
the Temple (2 Chr. 27:3; 33:14).
Jerusalem is now a town of some 50,000 inhabitants, with
ancient mediaeval walls, partly on the old lines, but extending
less far to the south. The traditional sites, as a rule, were
first shown in the 4th and later centuries A.D., and have no
authority. The results of excavation have, however, settled most
of the disputed questions, the limits of the Temple area, and
the course of the old walls having been traced.
possession, or possessed; i.e., "by a husband", the wife of
Uzziah, and mother of king Jotham (2 Kings 15:33).
deliverance of Jehovah. (1.) A Kohathite Levite, the father of
Joram, of the family of Eliezer (1 Chr. 26:25); called also
Isshiah (24:21).
(2.) One of the sons of Jeduthum (1 Chr. 25:3, 15).
(3.) One of the three sons of Hananiah (1 Chr. 3:21).
(4.) Son of Athaliah (Ezra 8:7).
(5.) A Levite of the family of Merari (8:19).
a city of the kingdom of Israel (2 Chr. 13:19).
upright towards God, the head of the seventh division of
Levitical musicians (1 Chr. 25:14).
seat of his father, the head of the fourteenth division of
priests (1 Chr. 24:13).
uprightness, the first of the three sons of Caleb by Azubah (1
Chr. 2:18).
Index