JEHONATHAN

formulator of the rules imposed upon descendants, the Rechabites (Jer 35; see Rechabitbs). Jehonadab was thoroughly in sympathy with the measures adopted by Jehu for the vindication of the reMgiou of J" (2 K

1016. 23).

JEHONATHAN. — A more exact rendering of the name usually represented in Enghsh as Jonathan. In RV this form occurs twice. 1. 2 Ch 17^ one of the Levites sent out by Jehoshaphat with the Book of the Law to teach the people in the cities of Judah. 2. Neh 12" 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 K 3i). 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 K 3"-). It is probable that the Moabites assumed the offensive, and took the Israelite cities of whose capture Mesha boasts. The prophet EUsha 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 K 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 AthaUah, 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 K S"-^*).

3. A priest sent by Jehoshaphat to teach the Law (2 Ch 17'). H. P. Smith.

JEHOSHABEATH.— See Jehosheba.

JEHOSHAPHAT.— 1. The 'recorder' in the reigns of David and Solomon (2 S 8'« etc., 1 K 43). 2. One of Solomon's commissariat officers (1 K 4"). 3. Father of king Jehu (2 K Q^- "). 4. The son of Asa, king of Judah. He receives a good name from the compiler of the Book of Kings (1 K 22«). 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."), 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 K S's). 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 K 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 K 22"). H. P. Smith.

JEHOSHAPHAT, VALLEY OP (Jl 32- «).— 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 Judg-ment. 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

JEHOVAH-SHAMMAH

graves in pre-exilic times (2 K 23« 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 K 22" and 2 Ch 21» it is stated that he was buried in the city of David. The valley, moreover, does not suit the condi-tions, 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 Ch 202«), may be the place referred to by Joel. It is, however, at least as probable that the prophet did not refer to any special locaUty and gave the name Jehoshaphat, i.e. 'Jehovah judges,' to an ideal spot. E. W. G. Masterman.

JEHOSHEBA (2 K ll^; Jehoshabeathin 2Ch22'i).— Daughter of Jehoram of Judah. On the death of her half-brother Ahaziah, she was instrumental in preserving the Davidic stock, by conceaUng 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 (Gn 22") to the spot where he offered a ram in place of his son. The name means 'Jehovah sees,' and probably also (with reference to Gn 22') 'Jehovah provides.' The proverb connected in v." 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 satis-factory. 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, Ex 17" (E). God is cdnsidered the centre or rallying point of the array of Israel, and the name of God as their battle-cry (cf. Ps 20"). The interpreta-tion 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." 'Peace be unto thee.'

JEHOVAH-SHAMMAH ('J" is there').— The name to be given to the restored and glorified Jerusalem (Ezk 48»; cf. Is 60"-22 62=, Rev 21"). 'The prophet beheld the Lord forsake His temple (ch. 11), and he

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