IDO – JER

Volume I, pages 740–758 of the 1732 edition, from IDO to JER: everything printed on these pages, in order.

Continued from Idolatry

the Hebrew¹, may be interpreted in this manner: Then the name of the Lord was profaned by giving it to Idols; but the old Greek Interpreters, and St. Jerom, understood it otherwise. The Septuagint²: Enos placed his confidence in calling upon the name of the Lord. Aquila³: Then people began to call upon the name of the Lord. The Vulgate: Enos began to call upon the name of the Lord. The Eastern People make no doubt, but that Idolatry was common before the Deluge; and it is but too probable, that in the inundation of wickedness intimated in the Scripture by this expression, All flesh had corrupted his way upon the earth, impiety of worship was meant, aswell as the infamous irregularities of incontinency.

Joseph. Antiq. l. 1.Josephus, and the generality of the Fathers, seem of opinion, that after the Deluge, Idolatry became very soon the prevailing Religion of almost all the world; for wherever we cast our eyes since the time of Abraham, we see only a false Worship and Idolatry in the world. Abraham’s forefathers and Abraham himself were ingaged in it, as the Scripture mentions with sufficient clearness. Your fathers dwelt on Josh. xxiv. 2, 14.the other side of the flood in old time, even Terah the father of Abraham, and the father of Nahor, and they served other Gods. Now therefore fear the Lord and serve him in sincerity and in truth, and put away the Gods which your fathers served on the other side of the flood and in Egypt.

Epiphan. de Hæres. Suidas in Serug. Josh. xxiv. 14.St. Epiphanius believes, it was Serug the grandfather of Terah who first introduced Idolatry after the Deluge. Others believe, that it was Nimrod, and that he instituted the worship of fire among his subjects, which subsisted for so long a time in Persia, and in some places of it is still continued. Some add, that the Patriarch Abraham refusing to adore this element, was cast into the flames, out of which he came in a miraculous manner without having received any harm. Others will have it, that Cassian. collat. 8. c. 21. Lactant. l. 2. de falsa Relig.Ham the son of Noah was the inventor of Idolatry. Some likewise charge his son Canaan with this crime. But we must confess, that there is no positive and historical proof of all this, and there is a great deal of probability, that Idolatry came insensibly and by degrees, and that they who made the first step towards this impiety, did not carry it to the point at which it afterwards arrived. It is without doubt very ancient in the world, but to fix the Epoch of it, and assign the Author or Authors of it, is impossible: for we must not believe, that Idolatry came in all from the same country, every nation set up its particular Gods, and a Religion after its own mode. When once we leave the Jerem. ii. 13, 14.fountain of living waters, which is the Lord, every one hews himself out broken cisterns that will hold no water. Hence proceeds that monstrous diversity of Opinions, Worship, and Deities which is to be met with in Paganism. I do not enter into any enquiries after the rise of Idolatry among the Greeks and Romans.

IDOLATRY of the Israelites. The Hebrews had no Idolatry or Gods peculiar to themselves; they imitated the superstition of other people, but do not appear to have been inventors in matters of Religion. In Egypt they worshipped the Egyptian Deities; in the Wilderness, the Gods of the Canaanites, Egyptians, Ammonites, and Moabites; in the Land of Promise, the Gods of the Phœnicians, Syrians, and other people round about them.

Rachel in all probability adored Idols at her father Laban’s, since she carried off his Gen. xxxi. 30.Teraphims. Jacob, some time after his return from Mesopotamia, required his people to throw away the strange Gods that were among them, to purify themselves, and prepare to go with him to Bethel, there to offer sacrifices unto the Lord. He received their strange Gods Gen. xxxv. 2, 3, 4.from them, and the superstitious pendants which were worn by them at their ears, and hid them under a turpentine-tree near Sichem. Leah was not free from the guilt of this superstitious worship, since she called one of her sons Gad, which is the name of the God of Good-fortune.Gen. xxx. 11.

Jacob kept his Family to the worship of God as long as he lived; but after his death, part of his sons gave themselves up to the worship of the Egyptian Deities: Put away the Gods which your fathers served on the other side of the flood and in Egypt, said Joshua to the Israelites. Amos informs us, that during their sojourning in the wilderness, they carried Amos v. 25, 26. Acts vii. 42.with them the niches of their Gods, the tabernacle of Moloch, and the image of their Idols. St. Stephen, in the Acts, reproaches them with the same practice. The golden Calf which the Hebrews worshipped at the foot of mount Sinai, was in imitation of the God Apis, whom Exod. xxvii. 4, 5.they had adored in Egypt. When Moses was sent by God to deliver his people out of this country, he said to them, Cast ye away every man the abominations of his eyes, and defile not your selves with the Idols of Egypt.

Ezek. xx. 6, 7, 8, 9.Under the Government of the Judges, they fell often into infidelity; and God, to punish them, gave them to the people who were their enemies. Gideon, after he had been favoured by God in so particular a manner, made an Ephod, and laid snares for the Israelites, in order to engage them in an unlawful worship. Micah’s Teraphims are well known, and the worship of them continued in Israel till the dispersion of the people. Lastly, the Scripture shews expressly, that the Hebrews forsook the Lord, adored strange Gods, and performed their worship to Baal and Ashtaroth. The children of Israel Judg. ii. 11, 12, 13.did evil in the sight of the Lord, and served Baalim. They forsook the Lord God of their fathers, and followed other Gods: of the Gods of the people that were round about them; and bowed themselves unto them: and they forsook the Lord, and served Baal and Ashtaroth.

Under the Government of Samuel, Saul, and David, the worship of God seemed to have been very pure in Palestine. There was corruption and irregularity visible in their manners, but little or no Idolatry. Solomon, (who would believe it ?) is the first King of God’s people, who, out of complaisance to the strange women whom he had married, caused Temples to be erected in honour of their Gods, and was so impiously complying with them, as himself to offer incense to these false Deities, 1 Kings xi. 5, 6, 7. He adored Ashtaroth the Goddess of the Phœnicians, Moloch the God of the Ammonites, and Chemosh the God of the Moabites. Jeroboam the son of Nebat, who succeeded him in the largest part of his dominions, set up golden Calves at Dan and Bethel, and made Israel to sin. Hereupon the people being no longer under any restraint from their apprehensions of the Royal Authority, gave themselves up without reserve or limitation to every evil inclination of their hearts, and worshipped not only the golden Calf, but likewise all the Deities of the Phœnicians, Syrians, Ammonites, and Moabites.

Particularly under the reign of Ahab this disorder was at its height; the impious Jezebel did what she could to extinguish quite the worship of the Lord, driving away and persecuting his Prophets, who were as it were a barrier, which still retained some part of the people in the true Religion. God therefore being incensed at the Sins and Idolatry of the ten Tribes, at last abandoned them to the Kings of Assyria and Chaldæa, who transplanted them beyond the Euphrates.

The people of Judah were almost as much corrupted. The description which the Prophets give of their Irregularities and Idolatry, of the abominations and lasciviousness committed on the High-Places, and in Woods consecrated to Idols; this description, I say, strikes us with horror, and discovers all 1 Macc. i, 12, &c.the corruption of the Judg. viii. 27. Judg. xvii. 5. xviii. 30, 31.heart of man when under the power of his passions. Judah was led into captivity at several times, and did not return till after seventy years absence. After their return, we do not find that they were any more reproached, as before they had been, with Idolatry. They expressed zeal enough for the worship of God, and except some transgressors, who obeyed the orders of Antiochus Epiphanes, the rest of the people kept themselves clear of those impieties which had drawn so many calamities upon their forefathers.

Concerning the origin of Idolatry, the Reader may see Isaac Vossius’s great work on this subject, and our Dissertation prefixed to the book of Wisdom; Seldenus de Diis Syris, &c.

IDUMÆA, or Edom, a Province of Arabia, which derives its name from Edom or Esau, who there fixed his habitation. He settled at first in the Mountains of Seir, in the land belonging to the Horites, to the South-East of the Dead Sea; and his descendants afterwards spread themselves throughout Arabia Petræa, and in the country which lies to the south of Palestine, between the Dead Sea and the Mediterranean. It happened, that during the Babylonish captivity, and in the times when Judæa was almost deserted, they fell upon the territories, which lay to the south of Judah, and advanced as far as Hebron. Thus when we speak of Idumæa, we must be exact in distinguishing times. In the time of Moses and Joshua, and even under the Kings of Judah, the Idumæans were confined to the east and south of the Dead Sea, in the land of Seir, in the way towards the Gulph of Elan. Afterwards Idumæa extended more to the south of Judah. The capital City of East Edom, or Idumæa, was Bozra, situated towards Edrai; and the Capital of south Edom was Petra, or Jectael. We are not the only persons, nor the first, who have distinguished the land of Idumæa into East and South, with relation to Palestine. Strabo, Brocard, Bonfrere, Adricomius, Torniel, and some others, have done the same.

IDUMÆANS, or Edomites, People descended from Edom or Esau, the son of Isaac, and Jacob’s eldest brother. The Idumæans had Kings long before the Jews had any. Gen. xxxv. 31.They were first governed by Dukes or Princes, and afterwards by Kings. They continued independent till the time of David, who subdued them, and shewed the perfect completion of Isaac’s prophecy, who had said, that Jacob should rule Esau. The Gen. xxvii. 29. 30.Idumæans bore with great impatience this subjection to the Kings of Judah; and at the end of Solomon’s reign, Hadad the Edomite, who had been carried into

Egypt in his childhood, returned into his own country, and there procured himself to 1 Kings xi. 22.be acknowledged King. But it is very probable, that he reigned only in East Edom; for the other Edomites, who lay more to the south of Judæa, continued in their obedience to the Kings of Judah till the reign of Jehoram the son of Jehoshaphat2 Chron. xxi., against whom they rebelled. Jehoram made war upon them, but was not able to subdue them. Amaziah the son of Joash King of Judah, obtained likewise some advantages over them. He made himself master of Petra, killed ten thousand of them, and compell’d ten thousand more to leap from the rock, on which the City of 2 Chron. xxv.Petra was situated. But these conquests were not attended with any considerable consequences.

Uzziah King of Judah took from them 2 Kings xiv.the City of Elath on the Red Sea. But Rezin King of Syria, retook it from Uzziah, and drove the Jews out of it. Some think, that Esar-haddon King of Syria ravaged Isai. xxi. 11, 12, 13 and xxxiv. 1. Judith iii. 14.their country. Holofernes subdued them, as well as the other people, who dwelt round about Judæa⁴. When Nebuchadnezzar besieged Jerusalem, the Idumæans joined him, and encouraged him utterly to destroy this City, and root up the very foundations of ita. This cruelty did not long continue unpunished. Nebuchadnezzar, five years after the taking of Jerusalem, humbled all the States which bordered upon Judæa, and in particular the Idumæansb. Judas Maccabæus attacked and defeated them in several rencounters⁵: but John Hircanus intirely conquered them, obliged them to receive Circumcision, and submit to other observances of the Jewish Law⁶. They continued subject to the later Kings of Judæa till the destruction of Jerusalem by the Romans. They even came to the assistance of this City, when it was besieged⁷, and entred into it in order to defend it: they did not however continue there till it was taken, but left it, and returned into Idumæa loaded with a great booty.

What the ancient Religion of the Idumæans was, we cannot tell. It is credible, that in the beginning they adored the true God, the worship of whom Esau learned in his father Isaac’s house. Job, whom we believe to have been an Idumæan, or Edomite, as well as some of his friends, whose sentiments we meet with in his book, was also an adorer of the true God, whose worship he preserved in all its purity. They had rejected circumcision, when John Hircanus conquered them, and obliged them to submit to it, and practise the Religion of the Jews⁸. Josephus speaks of an Idumæan Deity called Kose⁹. Costobarus, who was born of one of the most ancient and illustrious Families of Idumæa, was descended from the old Priests of the God Kose. St. Epiphanius says¹⁰, that the Arabians of Arabia Petræa and Idumæa worshipped Moses,out of regard to the Prodigies which God wrought by his means. Chose in Hebrew signifies a Seer or Prophet; a quality which agrees perfectly with Moses. The Scripture does not reproach the Idumæans with Idolatry, nor does it any where mention their Idols. The prophane Writers who have said any thing concerning the Religion of the Arabians, have, without doubt, confounded the Idumæans with the Arabians, in the midst of whom they dwelt.

Josh. xv. 7.JEALOUSY. Waters of JEALOUSY, which women were obliged to drink, who were suspected of Adultery by their husbands. Numb. v. 17,18, &c. I have spoken of them at length in the Article ADULTERY. We see no Example in the History of the ancient Jews of any woman tried by the Waters of Jealousy. The way of Divorce which was open to them, was shorter and more easy. It is very frequently said in Scripture, that God had an affection for his people attended with Jealousy, and that he punished them when they were guilty of infidelity, in like manner as an husband transported with love, and stung with Jealousy, punishes a wife, who has been failing in her duty. Idolatry is a kind of fornication and adultery in those people, who have the advantage of knowing God.

JEARIM. Mount Jearim is mentioned in Joshua, as one boundary of the inheritance of Judah. Jearim signifies Woods or Forests. Thus mount Jearim may in general denote a woody Mountain, or that upon which the City of Baalah, otherwise called Kirjath-jearim, was situated.

Gen. x. 16. Josh. xviii. 28. Josh. xv. 63. Judg. xix. 16. 2 Sam. v. 6, &c. 1 Chron. xi. 4.JEBUS, Jebusite, the son of Canaan, and father of the people of Palestine called Jebusites. Their dwelling was in Jerusalem and round about, in the Mountains. This people was very warlike, and abode in Jerusalem till David’s time.

JEBUS, otherwise Jerusalem. See JERUSALEM. Jebus was founded by Jebus or Jebusæus, the son of Canaan, and father of the Jebusites.

JECAMIAH, the son of Jeconiah, of the Royal Family of Judah. 1 Chron. iii. 18.¹¹

JECOLIAH, the wife of Amaziah, King of Judah, and mother of Azariah. 2 Kings xv. 2.

I. JEDAIAH, the son of Haramaph, of the Family of the Priests. Neh. iii. 10.

II. JEDAIAH, a Priest, who returned from the Babylonish captivity with nine hundred and seventy three of his brethren, Ezra ii. 36.

III. JEDAIAH, was one of those, who signed the Covenant with the Lord in the time of Ezra and Nehemiah. Ezra x. 43.

IV. JEDAIAH, Head of the second Class of Priests. 1 Chron. xxiv. 7.

JEDIAEL, one of the brave men in David’s Army, who abandoned Saul’s party, and embraced that of this Prince. He came to him at Ziklag, and always served him very faithfully. Jediael was of the Tribe of Manasseh; the son of Shimri, and brother of Joha.

JEDIAH, the Meronothite, had the principal care of a part of David’s flocks. 1 Chron. xxvii. 30.

JEDIDAH, the daughter of Adaiah, of the City of Boscath, mother to Josiah King of Judah. 2 Kings xxii. 1.

JEDUTHUN, a Levite of Merari’s family, and one of the four great Masters of Musick belonging to the Temple of 1 Chron. xvi. 38, 41, 42. xxv. 36. 1 Chron. xv. 17. Psalm lxxxviii. 1.Jerusalem. He is the same as Ethan. Some of the Psalms are said to have been composed by him, such as the eighty eighth, intitled, of Ethan the Ezraite; and the thirty eighth, sixty first, and seventy sixth, which go under the name of Jeduthun. Some believe, that David having composed these Psalms, gave them to Jeduthun and his company to sing; and that this is the reason of their going by this name. But there are some Psalms which have the name of Jeduthun, that seem to have been composed either during the Captivity, or after it; and consequently the name of Jeduthun prefixed to them, can signify nothing else, but that some of his descendants, and of Jeduthun’s Class, composed them long after the death of the famous Jeduthun, one of their Ancestors.

JEEZER, the son of Gilead, Chief of the Family of the Jeezerites. Numb. xxvi. 30.

JEHALELEEL, the son of Caleb, and father of Ziph. 1 Chron. iv. 16.

JEHAZIEL, the son of Hebron. 1 Chron. xxiii. 19.

JEHDEIAH, a Levite, one of the sons of Shabael. 1 Chron. xxiv. 20.

JEHEZEKEL, one of the four and twenty Families of Priests. This was the twentieth in rank appointed for the service of the Temple. 1 Chron. xxiv. 16.

JEHIAH, a Levite, who assisted in carrying the Ark, when David removed it from the house of Obed-edom in order to convey it to Jerusalem. 1 Chron. xv. 24.

JEHIED, a City in the Tribe of Dan. Josh. xix. 45.

2 Kings xiii. 1, 2, 3, &c.I. JEHOAHAZ, the son of Jehu King of Israel, succeeded his father in the year of the World 3148, before Jesus Christ 852, before the Vulgar Æra 856. He reigned seventeen years to the year of the World 3165, before Jesus Christ 835, before the Vulgar Æra 839. He did evil in the sight of the Lord, and followed the ill example which had been given by Jeroboam the son of Nebat. Wherefore the anger of the Lord was kindled against Israel, and he gave them up during all this time to Hazael King of Syria, and Benhadad the son of Hazael. Jehoahaz, overwhelmed with so many misfortunes, prostrated himself before the Lord; and the Lord being moved with the Calamities of Israel, heard him, and sent a Saviour to him in the person of Joash his son, who re-established the affairs of Israel, and de-livered his people out of the hands of the Kings of Syria. Of all his soldiers Je-hoahaz had only fifty horsemen left, ten chariots, and ten thousand foot; for the King of Syria had defeated them, and made them like the dust of the threshing-floor. All this notwithstanding was not sufficient to prevail with the Israelites to forsake their evil ways, and their super-stitions. Joash the successor of Jehoahaz was more fortunate than his father, but did not depart from his impiety.

II. JEHOAHAZ, otherwise Shallum, the son of Josiah King of Judah. Josiah having been wounded mortally by Necho King of Egypt, and dying of his wounds at Megiddo, Jehoahaz was made King in his room, tho’ he was not Josiah’s eldest son. He was in all probability thought fitter than any of his brethren to make head against the King of Egypt. He was three and twenty years old when he began to reign, and he reigned about three months only in Jerusalem.

King Necho at his return from his expedition against Carchemish, being pro-voked at the people of Judah’s placing this Prince upon the Throne without his participation, sent for him to Riblah in Syria, divested him of the Kingdom, loaded him with chains, and sent him into Egypt, where he died. Jehoiakim or Eliakim his brother, was made King in his room. Ezekiel intimates, that Jehoa-haz resisted Necho, gave him battle, and lost it. See his words: What is thy mother? a lioness: she lay down among lions, she nourished her whelps among young lions. And she brought up one of her whelps: it became a young lion, and it learned to catch the prey, it devoured

9 F men,

men. The nations also heard of him, he was taken in their pit, and they brought him with chains into the land of Egypt. Jehoahaz is visibly denoted by this young lion. The Rabbins believe, that he raised an army, and marched even into Egypt, to revenge the death of his father Josiah.

There is a considerable difficulty in the Chronology of this Prince’s reign. The 2 Kings xxiii. 31.Scripture says, That he was three and twenty years old when he began to reign, and he reigned three months in Jerusalem. 2 Kings xxiii. 36.His brother Jehoiakim succeeded him, being of the age of five and twenty. The generality conclude from hence, that the people placed Jehoahaz upon the throne without following the natural order of succession, tho’ he was not the eldest son of Josiah. The reason of this preference is not known; but it seems unquestionable, from what was said just before of the age of Jehoahaz, compared with that of Jehoiakim his brother and successor. Others assert, that Jehoahaz, otherwise Shallum, was Josiah’s eldest son; and to reconcile what the Scripture relates of the age of Jehoahaz, who was made King at three and twenty, and of Jehoiakim his brother, who was set upon the throne three months after, being then five and twenty, some alledge that Jehoahaz was indeed carried to Riblah three months after his being established King of Judah, but that the sacred Writer did not acknowledge the Throne of Judah to be vacant, till after his death, which happened two or three years after his deposition; and that then Jehoiakim his younger brother had attained to the age of five and twenty: during the imprisonment of Jehoahaz, his brother Jehoiakim was looked upon only as his Vicar or Lieutenant.

Others place an Interregnum of nine months between the two Kings Jehoahaz and Jehoiakim, and suppose farther, that the years of Jehoahaz are full, Jehoiakim’s begun only; by this expedient the two years are filled up which the Scripture gives Jehoiakim above his elder brother Jehoahaz. But without fatiguing ourselves in forming dubious systems of Chronology, it were better to confess, that Jehoahaz was younger than Jehoiakim, and that the people without regard to age, placed the youngest son of Josiah on his Throne, for reasons which the Scripture has not thought proper to declare.

JEHOIACHIN, the son of Jehoiakim King of Judah, and grandson of Josiah, 2 Kings xxiv. 8. 2 Chron. xxxvi. 9.reigned but three months over the house of Judah. Some believe, that he was born about the time of the first Babylonish Captivity, in the year of the World 3398, when Jehoiakim or Eliakim his father, was taken captive and carried to Babylon. Jehoiakim returned from Babylon, and reigned till 3405, when he was killed by the Chaldeans in the eleventh year of his reign. Jehoiachin, otherwise Joachin or Coniah succeeded him, and reigned alone but three months and ten days: but he reigned ten years in conjunction with his father. Thus the 2 Kings xxiv. 8. is reconciled with 2 Chron. xxxvi. 9. In the second book of Kings it is said, that he was eighteen years of age when he began to reign; and in the Chronicles that he was but eight: that is to say, he was but eight years old when he began to reign with his father, and was eighteen when he began to reign alone.

2 Kings xxiv. 8, 9, &c. 2 Chron. xxxvi. 9, 10. Joseph. Antiq. l. 10. c. 9.The Books of Kings and Chronicles intimate, that the people set up Jehoiachin, at least that they acknowledged him for King, in his father’s room. But Josephus says, it was Nebuchadnezzar who gave him the Kingdom; and that some months after, fearing he might be inclined to some revolt, in order to revenge the death of his father Jehoiakim, he repented giving him the title of King, and sent an army against him, which besieged him in Jerusalem. But Jehoiachin, who was good and just, would not expose the town on his account to danger: he sent his mother and his nearest relations as hostages to those who commanded the siege, having first received a promise and an oath from the Generals above mentioned, that they would do no harm to the town or hostages; but they did not keep their word, and before the year’s end, Nebuchadnezzar sent orders to his Generals to take Jehoiachin and send him to Babylon, together with his mother, his friends, and all the youth and trading part of the City; which accordingly was done. Ten thousand eight hundred and thirty two men were carried to Babylon, of which number were King Jehoiachin, his mother Nehushta, and his principal Counsellors, whom Nebuchadnezzar confined in prison. This is what Josephus says.

The Text of the books of Kings is shorter, and differs in some things from Josephus. It says, that Jehoiachin did evil in the sight of the Lord; that the King of Babylon first sent his army under the command of his Generals to open the siege of Jerusalem, and afterwards was himself present at it: that King Jehoiachin went out of the City with his mother, his princes, servants, and officers, and surrendred himself to Nebuchadnezzar; that this Prince carried away all the Treasures of the Temple, and those of the King’s Palace, and cut in pieces all the golden Vessels which Solomon had made for the use of the Temple, and ordered all to be conveyed to Babylon: that he took away with him all the best inhabitants of Jerusalem, the Princes, and mighty Men of

valour, to the number of ten thousand men, and all the good Artificers in the country, leaving none there but the poorest of the people. He transplanted the King thither also, the Queen his Mother, the King’s Wives, his Eunuchs, and the Judges of the land, seven thousand men of war, a thousand good artificers, and all that he found capable of bearing arms.

Whether in this number of ten thousand first mentioned, the eight thousand afterwards spoken of, are to be comprehended, we cannot tell. It is very credible, that the earnestness remarkable here in Nebuchadnezzar, to transport to Babylon, omnem artificem & clusorem, all the good workmen in iron, gold, silver, wood, &c. was with an intent to people and fill the City of Babylon, which he had embellished and enlarged; this likewise was the aim of his bringing whole nations out of their own country to settle them at Babylon, or in Babylonia, which he had a mind to make the most beautiful and flourishing country in the world.

2 Kings xxv. 27. Jerem. lii. 31. Jerem. xxii. 24.Jeremiah mentions Jehoiachin as a bad Prince, who by his sins had incurr’d the indignation of God. As I live, saith the Lord, though Coniah the son of Jehoiakim were the signet upon my right hand, yet would I pluck thee thence. And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadnezzar King of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country where ye were not born, and there shall ye die.——Is this man Coniah a despised broken Idol? is he a vessel wherein is no pleasure? Wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah. All this was literally executed. Jehoiachin succeeded in none of his designs. He was taken and carried captive to Babylon, where he died. But it is believed that he repented, and that God treated him with mercy; for we read that King Evilmerodach, Nebuchadnezzar’s successor, used him in an honourable manner, took him out of prison, spoke kindly to him, and placed his Throne above the Thrones of the other Princes, who were at his court.

1 Chron. iii. 17, 18. and Matth. i. 12.As to these words, Write this man childless, they cannot be taken literally, since we know that Jehoiachin was the father of Salathiel, and many other children, an enumeration whereof we see in the Chro nicles. But the Hebrew word which is translated childless, is placed likewise for one who has lost his children, who has no succession, or heirs. In this sense, Jehoiachin son of a King, and King himself, was looked upon as a man without issue, since he had no son who succeeded him in his kingdom, as in reality he had none; for neither Salathiel, who was born and died in captivity, nor Zerubbabel, who returned from Babylon, nor any of Jehoiachin’s descendants, as far down as Jesus Christ, bore the Scepter, or were seated on the Throne of Judah. Jesus Christ, according to the idea which mankind had of him, was not king. We do not know the year of Jehoiachin’s death.

In the year of the World 3120, before J. C. 880, before the Vulgar Æra 884. 2 Kings xi. xii. and 2 Chron. xxiii. xxiv.JEHOIADA, by Josephus called Joadus, succeeded Azariah in the High-Priesthood, and was himself succeeded by Zechariah. The Chronicles seem to have confounded Johanan and Azariah with Jehoiada and Zechariah. See I Chron. vi. 9, 10. We have already said a good deal of Jehoiada in the Article ATHALIAH, and shall say more of him in that of JOASH. This High-Priest, with his wife Jehoshabeath, preserved the young King Joash, the son of Joram King of Judah, who was then but one year old, from the violence of Athaliah, who, that she might alone enjoy the Kingdom, had undertaken intirely to extinguish the Royal Family. Jehoiada concealed this young Prince in the Temple, and his nurse with him; and at seven years end, he took care to have him acknowledged King, and set him on the Throne of David, having first destroy’d the cruel Athaliah. In this whole affair he discovered an admirable degree of prudence, wisdom, and good conduct.

In the year of the World 3126, before J. C. 874, before the Vulgar Æra 878.As soon as Athaliah was dead, and the young Prince established on the Throne, he ordered the Temple of Baal to be demolished, and his Statue broken in pieces. The face of the Kingdom was quite changed under the direction of his care and counsel both in religious and civil matters; and as long as Jehoiada lived, and Joash followed his advice, every thing succeeded very happily. The High-Priest had formed a design of making some necessary repairs in the Temple, and to that purpose had collected considerable sums in all the Cities of Judah2 Kings xii. and 2 Chron. xxiv. 5, 6, &c.: but the Levites did not acquit themselves of this commission with all the diligence that was proper, and the work of repairing the House of God was not carried on as it ought to have been, till after the King was at age, and this Prince and the High-Priest both united their authority in procuring the execution of this design.

Jehoiada left a son, by name Zechariah, who was High-Priest after him, and put

2 Chron. xxiv. 20, 21.put to death by Joash, with an ingratitude which has loaded his memory with eternal ignominy and reproach. See JOASH and In the year of the World 3164, before J. C. 836, before the Vulgar Æra 840. 2 Chron. xxiv. 15.ZECHARIAH. As for Jehoiada, he died in a good old age, being an hundred and thirty, in the year of the World 3160, before Jesus Christ 830, before the Vulgar Æra 834. He was buried in the Sepulcher belonging to the Kings at Jerusalem, a distinction which was due to the services which he had done the King, the State, and Royal Family.

JEHOIAKIM, or Eliakim, the brother and successor of Jehoahaz King of Judah, of whom we have been speaking, was made King by Necho King of Egypt at his return from an expedition against the City of Carchemish2 Kings xxiii. 34, 35, 36., in the year of the World 3395, before Jesus Christ 605, before the Vulgar Æra 609. Necho changed his name from Eliakim to Jehoiakim, and set a ransom upon him of an hundred talents of silver, and ten talents of gold. To raise this money, Jehoiakim was forced to lay heavy taxes upon his people, exacting of every man something in proportion to his fortune. Jehoiakim was five and twenty years of age when he began to reign, and he reigned eleven years at Jerusalem. His mother’s name was Zebudah, the daughter of Pedaiah of Rumah. He did evil in the sight of the Lord, and Jeremiah reproaches him with building his house by unrighteousness, with oppressing unjustly his Subjects, with keeping back the wages of those, whom he employ’d in his service; with having his heart and eyes turned to avarice and inhumanity, and following his inclination, which led him to commit all sort of barbarities and wicked actions. This is the portraiture of Jehoiakim. The same Prophet informs us, that he sent men to bring the Prophet Urijah out of Egypt, whither he had fled for safety; that he put him to the sword, and left him without giving him a suitable burial.

Wherefore the Lord threatens him with Jer. xxii. 18, 19.an unhappy end. He shall die, says Jeremiah, and shall be neither mourned for nor regretted. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem. Jehoiakim, after he had continued about four years subject to the King of Egypt, fell under the dominion of Nebuchadnezzar King of the Chaldeans. This Prince having recovered what Necho had taken upon the Euphrates, came into Phœnicia, and Judæa, subdued the City of Jerusalem, and subjected it to the same burdens of the World 2399, before J. C. 601, before the Vulgar Æra 605, and in the fourth year of Jehoiakim.and conditions which it was liable to under the King of Egypt¹². Jehoiakim was taken in Jerusalem, and Nebuchadnezzar put him in fetters, intending to carry him to Baa 2 Kings xxiv. 1, 2. bylon: but he restored him to liberty, and left him in the country, upon condition that he would pay him a large tribute.

Thus Daniel and Jeremiah are reconciled with the Kings and Chronicles. The Chronicles, according to the Hebrew, say, that Nebuchadnezzar bound Jehoiakim in chains to carry him to Babylon; and Daniel relates, that the Lord delivered Jehoiakim into the hands of Nebuchadnezzar; that this Prince carried great part of the Vessels belonging to the House of God to Babylon, and some captives, among whom were Daniel and his companions; but he does not say that Jehoiakim was carried thither. The books of Kings and Chronicles tell us, that Jehoiakim reigned eleven years at xxiii. 36.Jerusalem. Jeremiah says, that Nebuchadnezzar retook Carchemish from Necho King of Egypt in the fourth year of Jehoiakim; and elsewhere, that the first year of Nebuchadnezzar agreed with the fourth of Jehoiakim.

All these Chronological marks evidence to us, that Nebuchadnezzar did not come into Judæa till the year of the World 3399, which is the fourth year of Jehoiakim; that Jehoiakim was not carried to Babylon, but only put in chains in order to be removed thither, and that afterwards he was set at liberty, and left at Jerusalem; lastly, that Jehoiakim was four years subject to Necho, before he became tributary to Nebuchadnezzar.

In this fourth year of Jehoiakim, Jeremiah having dictated to Baruch all the Prophecies, which he had pronounced till that time, Baruch read them the year following before all the people assembled in the Temple. Jehoiakim was informed of it, and ordering this book to be brought to him, it was read to him, and to all the great men who were about him. The King was in his winter-apartment in the ninth month, which answers to our November, and there Æra 605.was a fire on the hearth burning before him. After three or four pages had been read to him, Jehoiakim cut the book with the Secretary’s penknife, and threw the rest into the fire, till it was consumed, without hearkening to the remonstrances of Elnathan, Delaiah, and Gemariah, who opposed this action. The reading of this book did not affect either Jehoiakim, or his people; and instead of being converted, he gave orders for seizing Jeremiah and Baruch: but the Lord concealed them, and did not permit him to discover where they were.

Then the Lord commanded Jeremiah to have his prophecies again written down, and he pronounced terrible menaces against Jehoiakim to this purpose; There shall be no Prince descended from him to sit upon the Throne of David. His body shall

be cast out and exposed to the heat by day, and to the frost by night. I will rise up against him, his family, and servants, and I will bring upon him, Jerusalem, and all Judah, all the evils wherewith I have threatned them. Jehoiakim soon experienced the truth of Jeremiah’s predictions. In the year of the World 3401, before J. C. 599, before the Vulgar Æra 603. 2 Kings xxiv. 1,2. 2 Kings xxiv. 2, 3, &c.Three years after he rebell’d against Nebuchadnezzar; and Nebuchadnezzar, who was taken up with other affairs, not being then able, or not condescending to go in person into Judæa, sent troops thither consisting of Chaldæans, Syrians, Moabites and Ammonites, who ravaged all the country, and carried three thousand and three and twenty Jews away with them to Babylon, in the seventh year of Jehoiakim, of the World 3401; and four years after, Jehoiakim himself was taken, put to death, and thrown into the common sewer, according to the prediction of Jeremiah. He Jer. xxii. 18. and xxxv. 30.was succeeded by his son Jehoiakin in the year of the World 3405, before Jesus Christ 595, before the Vulgar Æra 599.

JEHOIARIB, Head of the first Family of Priests established by David. 1 Chron. xxiv. 7. From this illustrious Family the Maccabees were descended. 1 Macc. ii. 1.

JEHORAM, the son and successor of Jehoshaphat King of Judah. He was born in the year of the World 3080. His father made him partner with him in the Kingdom, in the year 3112. He began to reign alone after the death of Jehoshaphat, which happened in 3116, and died, according to Usher, in 3119; that is to say, before Jesus Christ 881, before the Vulgar Æra 885. He married Athaliah, Omri’s daughter, who engaged him in Idolatry, and several other sins, and was the cause of all the misfortunes, which attended his reign. Jehoram being well settled in the kingdom, began his reign with the murder of all his brothers, whom Jehoshaphat had removed from all publick business, and placed in the fortified Cities of Judah, with good pensions in gold and silver. God, as a punishment of Jehoram’s impiety, permitted the In the year of the World 3115, before J. C. 885, before the Vulgar Æra 889. See 2 Kin. viii. 20,21. and 2 Chr. xxi. 8,9. In the year of the World 3116, before J. C. 884, before the Vulgar Æra 888.Edomites, who, ever since the reign of David, had been all along subject to the Kings of Judah, to revolt. Jehoram a marched against them, and defeated their Cavalry; but either through want of courage in his troops, or his own want of conduct, he did not make a good use of his victory. So much is certain, that the Edomites for that time continued free from the Hebrew yoke.

About the same time, Libnah a City of Judah, rebell’d likewise, and refused any longer to acknowledge Jehoram for its sovereign. Letters were brought him from the Prophet Elijah b, who had been translated out of the world about eight years before; whether the Prophet wrote these letters from the place where he is at present, waiting for the consummation of ages, or whether he wrote them before his translation, with the spirit of foresight, and a prospect of all the evils which Jehoram would be the cause of: however this may be, these Letters reproached him with his impiety and the murder of his brothers, and threatned to inflict some great misfortune upon him, his wives, his children, and his people, and to bring a dysentery upon him, which should make him evacuate his bowels with excessive pain. These threats were soon followed with their effect. The Philistins and Arabians, who lie to the south of Palestine, made an inroad upon the territories of Judah, ravaged them, plundered the King’s palace, carried away his wives and his children, so that he had none remaining with him except Jehoahaz the youngest. Besides all this, God afflicted him with a cruel Dysentery, which tormented him for two years, and brought him to the grave. The people refused to pay him the same honours which they had paid his predecessors, by burning a great quantity of spices over their bodies. He was buried in Jerusalem, but not in the Royal Sepulchre. He was succeeded by Ahaziah, otherwise Jehoahaz.

I. JEHOSHAPHAT, the son of Ahilud, David’s, and afterwards Solomon’s Secretary. 1 Kings iv. 3.

II. JEHOSHAPHAT, the son of Paruah, Solomon’s Intendant in the Tribe of Issachar. 1 Kings iv. 17.

III. JEHOSHAPHAT, King of Judah, the son of Asa, who also was King of Judah, and Azabah the daughter of Shilhi. He ascended the throne at the age of five and thirty, and reigned five and twenty years. He had always the advantage over Baasha King of Israel, and placed good garisons in the Cities of Judah, and in those of Ephraim also, which were conquered by his father. God was always with him, because he was always faithful to him. He demolished the High-Places and Groves, where abominable actions were committed. In the third year of his reign he sent some of the Officers of his Court, together with some of the Priests and Levites, into all the Cantons of Judah, with the book of the Law, in order to instruct the people in their duty. God blessed the zeal of this Prince in such a manner, that he was feared and reverenced by all his neighbours. The Philistins and Arabians were tributaries to him. He built several Houses in Judah in the form of Towers, and fortified several Cities. He generally kept an army of eleven hundred thousand men

without reckoning the Troops in his strong holds. This number seems prodigious for so small a State as that of Judah; and but one quarter of these troops did service probably at a time. But after all, Jehoshaphat was able to set on foot such a number of soldiers. 1 Kings xxii. and 2 Chron. xviii. In the year of the World 3107, before J. C. 893, before the Vulgar Æra 897.him with, which is, the alliance which he made with Ahab King of Israel. Some time after he went to visit Ahab at Samaria; and Ahab invited him to march with him against Ramoth-Gilead. Jehoshaphat consented: but desired first, that some Prophet of the Lord should be consulted concerning this undertaking. Micaiah therefore, the son of Imlah, was sent for, who said, I saw all Israel scattered upon the hills like sheep without shepherds. And the Lord said, These have no master; let them return every man to his house in peace. Immediately the King said to Jehoshaphat, Did I not tell thee, that he would prophesy no good concerning me, but evil? Ahab therefore commanded Micaiah to be put in prison; and notwithstanding marched against Ramoth with Jehoshaphat in his company; to whom Ahab said, That he would change his dress before he went to the battle; but advised him to put on his usual habit. Now the King of Syria, who defended Ramoth, had given orders, that his Officers should keep close to the King of Israel only, and bring him alive or dead to him. When therefore they perceived Jehoshaphat with the Royal Ornaments, they made no question but that he was the King of Israel; and the heat of the engagement was near him. But Jehoshaphat began to cry unto the Lord; whereby he was discovered, and they ceased pursuing him. In the mean time it happened, that a Syrian Soldier shot a random arrow, and pierced Ahab, who thereupon died in his chariot. As for Jehoshaphat, he returned in peace to Jerusalem. But the Prophet Jeush, the son of Hanani, reproved him smartly for assisting Ahab; and Jehoshaphat repaired this fault by the good regulations which he 2 Chron. xix. 1, 2, 3, &c.made, and the good order which he established in his dominions, both as to civil and religious affairs, by appointing honest and able Judges, by regulating the Discipline and Order of the Priests and Levites, and by enjoining them to perform punctually their duty. After this, the Moabites, Ammonites, and Meonians, people of Arabia Petræa, declared war against Jehoshaphat. 2 Chron. xx. 1, 2, 3, &c. In the year of the World 3108, before J. C. 892, before the Vulgar Æra 896.They advanced as far as Hazazon-Tamar, otherwise called En-gedi. Jehoshaphat had recourse to fasting and prayer. He went with all the people to the Temple, and put up his prayers to God. Then Jahaziel the son of Zechariah, animated by the Spirit of the Lord, encouraged the King, and promised from God, that the next day he should obtain the victory without fighting. Accordingly these people being the next day assembled against Judah, they were struck with a frenzy, and killed one another; so that Jehoshaphat and his army had nothing to do but to gather up the spoils and arms of the dead.

In the year of the World 3115, before J. C. 885, before the Vulgar Æra 889.Some time after, Jehoshaphat made a covenant with Ahaziah King of Israel. They equipp’d jointly a fleet in the port of Ezion-gaber upon the Red Sea, in order to go to Tarshish. God did not herein approve the conduct of Jehoshaphat, because Ahaziah King of Israel was an impious Prince. Eliezer the son of Dodovah of Mareshah, came to Jehoshaphat, and said to him, Because thou hast made an alliance with Ahaziah, God hath disappointed thy designs, and thy ships have been shattered, so as to be unfit for their voyage to Tarshish. This Prince continued all the rest of his life to walk in the ways of the Lord, without being diverted from them. Nevertheless he did not destroy the High-places, and the hearts of his people were not turned intirely to the God of their fathers. Jehoshaphat died after a reign of five and One thing the Scripture reproaches twenty years, and was buried in the Royal Sepulchre. His son Jehoram reigned in his stead a.

JEHOSHAPHAT, The Valley of JEHOSHAPHAT. Joel says, that, The Lord will gather all nations in the Valley of Jehoshaphat, and will plead with them there. Abenezra is of opinion, that this Valley is that where King Jehoshaphat obtained so signal a victory, and with so much ease, against the Moabites, Ammonites, and Meonians of Arabia Petræa. 2 Chron. xx. 1, 2, 3, &c. This Valley lay somewhere towards the Dead Sea, beyond the Wilderness of Tekoah; and after this event it was called the Valley of Blessing, 2 Chron. xx. 26. Others think, that the Valley of Jehoshaphat lies between the walls of Brocard.Jerusalem, and the Mount of Olives, and that it is watered with the Brook Kidron, which runs through the midst of this Vale. St. Cyril of Alexandria, without farther explaining himself, says, that this Valley is but some furlongs distant from Jerusalem. Lastly, there are some who maintain, that the ancient Hebrews had no distinct knowledge of any particular place under the name of the Valley of Jehoshaphat; and Joel intended by it to shew in general the place, where God was to exercise his Judgement against the Nations, and will appear at the last Judgement with all the brightness of his Majesty. Jehoshaphat in Hebrew signifies the Judgement of God. See the Commentators upon Joel iii. 2. It is very Vet. Tirin.probable, that the Valley of Jehoshaphat,

xi. 1, 2, 3, &c.symbolical, as well as the Valley of Slaughter, Vallis concisionis, spoken of in the same Prophet; and in the same Chapter. Joel iii. 14. From this passage the Jews, and many Christians, have been of opinion, that the last Judgement will be solemnized in the Valley of Jehoshaphat.

JEHOSHEBA, or Jehoshabeath, the daughter of Joram, and sister of Ahaziah King of Judah; she married Jehoiada the High-Priest, and rescued the Royal Family of Judah from intire destruction, by saving young Joash, then but a year old, out of the hands of Athaliah, while she was murdering all the Princes of the Royal Family. See JOASH, JEHOIADA, and ATHALIAH.

Gen. iv. 26. In the year of the World 3126, before J. C. 874, before the Vulgar Æra 878.JEHOVAH. This is the Name of God, a Name ineffable and mysterious, which God did not declare to the Patriarchs of old, before Moses: a Nomen meum Adonai non indicavi eis. The Hebrew instead of Adonai reads Jehovah. I appeared unto Abraham, and unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known to them. Shaddai signifies he who is self-sufficient; Jehovah¹³, he who subsists of himself, and gives being and existence to others. When God declared to Moses, that he had not made known his name Jehovah to the old Patriarchs, he did not mean, that they did not know him under the idea of God the Creator, who was selfexisting; but that he had not revealed this name, which so well expresses his nature, and by which it was his Will principally to be invoked afterwards. It is true, Moses after uses this name in Genesis; for example, he says, that the Sons of Seth called themselves by the name of Jehovah; and that Abraham sware and lift up his hand to Jehovah. And lastly, the Lord said to Abraham, I am the Gen. xiv. 22. Gen. xv. 7.God Jehovah that brought thee out of Ur of the Chaldees, &c. But the reason of this is, that Genesis was written after God had revealed this name to Moses. He uses it in this book by way of anticipation, and because at the time when he wrote, the Jews used commonly the name Jehovah. Herein he followed the custom of his time, not of that when the Patriarchs were in being, whose lives he was giving some account of.

Finally, when we pronounce Jehovah, we follow the croud; for we do not know distinctly the manner wherein this proper and incommunicable Name of God should be pronounced, which is written with jod, hé, vau, hé, and comes from the verb. pressed it differently. Sanchoniathon writes Jevo¹⁴; Diodorus¹⁵ the Sicilian, Macrobius¹⁶, St. Clemens¹⁷ Alexandrinus, St. Jerom¹⁸, and Origen¹⁹, pronounce Jao; Epiphanius²⁰, Theodoret²¹, and the Samaritans, Jabé or Javé: we find likewise in the Ancients, Jahoh, Javo, Jaou, Jaod. Lewis Capellus is for Javo; Drusius for Javé; Mercer for Jehevah; Hottinger for Jehva. The Moors call their God Juba, whom some believe to be the same as Jehovah. The Latins in all probability took their Jovis or Jovis Pater from Jehovah. It is certain that the four Letters which we pronounce Jehovah, may likewise be expressed by Javo, Jaho, Jaon, Jevo, Jave, Jehvah, &c. and that the ancient Hebrews were not unacquainted with the pronunciation of it, since they recited it in their prayers, and in the reading of their sacred Books.

But the Jews, after the Captivity of Babylon, out of an excessive and superstitious respect for this holy name, left off the custom of pronouncing it, and forgot the true pronunciation of it. I am of opinion, that the Septuagint, that is to say, the Greek Interpreters who are cited by this name, were already accustom’d not to pronounce it, since in their translation, they generally render it Kyrios, the Lord. Origen²², St. Jerom²³ and Eusebius²⁴, testify, that still in their time the Jews left the name of Jehovah written in their copies with Samaritan characters, instead of writing it in the common Chaldee or Hebrew characters; which shews their veneration for this Holy Name, and the fear which they were under, lest strangers, who were not unacquainted with the Chaldee letters and language, should discover, and misapply it. These precautions notwithstanding did not hinder the Heathens from misapplying it frequently. Origen²⁵ informs us, that they made use of it in their Exorcisms, and in their charms against diseases. Clemens Alexandrinus²⁶ relates, that those Egyptians who were permitted to enter into the Temple of the Sun, carried the name of Jaou about with them. Trallian gives us some magick verses against the Gout, wherein there was the name of Jas or Jaath.

Philo says²⁷, that after the punishment of the Blasphemer, who was stoned to death in the wilderness, God published a new Law by Moses, importing that, Whosoever curseth the Lord, he shall surely be put to death. Thus the Septuagint and Theodoret read Leviticus xxiv. 15. whereas in the Hebrew and the Vulgate

(Elohim) shall bear the punishment of his sin, and he that blasphemeth the name of the Lord, he shall surely be put to death. Philo adds, that this Law of Moses is profoundly wise, and that the first part of his Ordinance forbids blaspheming the false Gods of the Gentiles; and the second requires, that the name of God should not be used unseasonably; that it is a crime worthy of death, and punishable in the last degree for any man to make use of this Holy name negligently, and only to adorn and fill up his discourse. Josephus²⁸ expresses himself with the same reserve concerning the name of God. He says, that God having appeared to Moses in the burning bush, revealed his name to him, which he had never discovered to any man, and I, says he, am not permitted to mention.

The Jews say, that after their return from the Captivity, the name of God was pronounced once only in the Temple, and this upon the great day of Expiation; moreover, a noise was made on purpose, when the High-Priest pronounced it in the presence of a few chosen Disciples, who might hear him without the people’s hearing him. But after the destruction of the Temple, they forbore intirely to pronounce it; for which reason the true pronunciation of it has been lost. The Jews never at all mention the sacred name of Jehovah²⁹, but say instead of it, Adonai or Elohim, as often as they read or pray. St. Jerom has imitated them by translating the passage of Exodus vi. 3. I have not discovered to them my name Adonai, instead of, my name Jehovah. The modern Hebrews tell us, that Moses by virtue of the word Jehovah engraved on his miraculous Rod, performed all the prodigies spoken of in the Scripture; and that Jesus Christ by virtue of the same, wrought all his Miracles, having while he was in the Temple stolen the ineffable name, which he put into his thigh between the skin and the flesh. They add, that we might be able to do as much, if we could come at the perfect pronunciation of this name. They flatter themselves that the Messiah at his coming into the World, will teach them this mighty Secret.

The Jews believe, that whoever knows the true pronunciation of Jehovah, or the name with four letters³⁰, cannot fail of bethe happiness at this day to be heard, it is owing only to their ignorance of the true pronunciation. That Simon the Just, High -Priest of their Nation, was the last who was acquainted with it; that after his death the number of prophane persons encreasing mightily, and they abusing this divine Name, others forbore to pronounce it at all; that in the room of it they substituted another composed of twelve letters³¹, which the High-Priest pronounced when he gave the blessing to the people. Tarphon a famous Rabbin, believed to be the same with Tryphon, against whom St. Justin the Martyr argues in his Dialogue; Tarphon, I say, relates, that one day drawing near the Priest to hear his benediction, he perceived that he did not pronounce distinctly the twelve letters, and was satisfied with only muttering, while the Levites sung; that this proceeded from the multitude of prophane persons, to whom it was not prudence to discover this sacred Name, lest they should abuse it. In their Talmud they denounce terrible curses against those who pronounce it; they make a scruple of even trying to do it; and pretend that the Angels have not this liberty.

The very Heathens themselves seem to have had some knowledge of this great, ineffable Name. We have still an oath in Pythagoras’s golden Verses to this purpose; By him who has the four Letters³². Upon the frontispiece of a Temple at Delphi was read, by Eusebius’s relation³³, this inscription, Thou art. The Egyptians upon one of theirs put this, I am. The Heathens had certain names of their Gods, which they did not venture to pronounce. Of this Cicero³⁴ produces an example in his Catalogue of the Heathen Deities. Lucan says, the Earth would have trembled had any one pronounced them³⁵:

The name of Romulus was written in the publick Records like that of Jehovah among the Jews, with the four consonants which compose it. But this they did not so much out of respect, as out of fear lest any one should call away the Tutelary Gods of their City³⁶.

The

refined very much upon the name of Jehovah. They remark, for example, that in Genesis, Moses calls God by no other name than Elohim, while he speaks of the Creation of the World; but after he had finished the Creation, he gives him the name of Jehovah: the reason they alledge for this, is, that in the Beginning God seem’d in some sort imperfect, while He was producing Beings by parts, and piece-meals: but after he had concluded his work, he took the name of Jehovah, which is a name of infinite Perfection. To this they refer the following words of Deuteronomy: Deut. xxxii. 4.The work of the Rock is perfect, or rather the work of God, this almighty Rock is perfect.

The letters which compose this adorable Name abound with mysteries. Jod, which is the first, denotes the Thought, the Idea of God; this is a Light which no man can approach; it is one of those things which the eye of man hath not seen, nor the mind of man comprehended: of this latter, Job spoke in the following words, Seeing it is hid from the eyes of all living, &c. The Hé, which is the last of the four letters, discovers the Unity of God and the Creator. From thence issue the four Rivers of Paradise, that is to say, the four Majesties of God, which the Jews call Schekinah.

The name of God includes all things: He who pronounces it shakes Heaven and Earth, and inspires the very Angels with terror. There is a sovereign Authority in this Name; it governs the World by its power. The other names and surnames of the Deity are ranged about it, like officers and soldiers about their King and General; from this they receive their orders, and obey. This is the fountain of graces and blessings; the channel thro’ which God’s mercies are convey’d to men. He who was to know all the mysteries of God’s name, would be ignorant of nothing in all the ways and methods of his Justice and Providence.

Bibl. Orient. p. 460. Hou. & p. 326. Esma.Mussulmen frequently make use of the name, Hu or Hou, which has almost the same signification as Jehovah; that is to say, He, who is. They place this name in the beginning of their Rescripts, Passports, and Letters-Patents; they pronounce it often in their prayers: there are some who repeat it so frequently, and with so much vehemence, crying out with all their strength, hou, hou, hou, that at last they are stunn’d, and fall into fits, which they call extasies. But the great Name of God is Allah, which they pronounce often, and have great confidence in it. They say that it was by virtue of this name, that Noah made the Ark float up and down as he pleased; that Japheth engrahis sons; and by the help of this he could bring down rain when he thought proper. By this very name they say Jesus Christ wrought his Miracles. Lastly, among the Arabians, and all those who make profession of Mahometanism, the name of Allah corresponds with those of Elohim and Adonai in use among the Hebrews, and even with that of Jehovah, which is called ineffable; and from a Greek word Tetragrammaton, or of four letters, which more particularly denotes the Essence of God.

I. JEHOZABAD, the son of Shomer, 2 Kings xii. 21.was one of those murderers who assassinated Joash King of Judah, in the year of the World 3165, before Jesus Christ 835, before the Vulgar Æra 839.

II. JEHOZABAD, of the Tribe of Manasseh, one of David’s gallant Officers. 1 Chron. xii. 20.

III. JEHOZABAD, the son of Obededom a Levite, and Porter belonging to the Tabernacle. 1 Chron. xxvi. 4.

IV. JEHOZABAD, General of Jehoshaphat’s army, consisting of an hundred and fourscore thousand men. 2 Chron. xxiii. 18.

1 Chron. vi. 14, 15.JEHOZADAK, the son and successor of Seraiah, High-Priest of the Jews. It does not appear that he ever exercised the functions of the High-Priesthood. He died at Babylon. But his son Joshua or Jesus, returned from the Captivity, and took Ezra iii. 2. Ezra iii. 2. viii. 2. x. 18, &c.upon him the exercise of his Dignity after the rebuilding of the Temple, in the year of the World 3468, before Jesus Christ 532, before the Vulgar Æra 536.

I. JEHU. The Prophet Jehu, the son of Hanani, was sent by God about the year 3073 or 3074, before Jesus Christ 927 or 928, before the Vulgar Æra 931 or 932, to Baasha King of Israel, with directions 1 Kings xvi. 1.to say, Forasmuch as I exalted

9 H thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins: Behold I will take away the posterity of Baasha, and the posterity of his house, and will make thy house like the house of Jeroboam the son of Nebat. Him that dieth of Baasha in the city, shall the dogs eat; and him that dieth of his in the fields, shall the fowls of the air eat. The Text of the Vulgate adds, that Baasha incensed at the liberty taken by Jehu, the son of Hanani, put him to death: but in the Hebrew Text it is said only, Jehu having declared to Baasha what the Lord had pronounced against him, and that the Lord would treat his house as he had treated the house of Jeroboam; for this he slew him. It is not expressly mention’d

whether Baasha slew Jehu, or the Lord Baasha. That which makes the latter more credible, is, that in the year of the World 3107, about thirty years after the death of Baasha, we see Jehu again, the son of Hanani, who is sent by God with reproaches from him to Jehoshaphat King of 2 Chron. xix. 1, 2, &c.Judah. Shouldst thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee before the Lord. Nevertheless, because good things are found in thee, the Lord hath spared thee. Certainly if Jehu had been put to death by Baasha, he could not have appeared so long afterwards before Jehoshaphat. Some will have it, that there were two Jehu’s, the sons of Hanani: but I should chuse to say, that in the first passage which we have proposed, the death of Baasha, not that of Jehu, is intimated, rather than multiply persons without necessity. Lastly, we know nothing more of Jehu’s life³⁷. Hanani his father was likewise a Prophet, and is spoken of by us under his proper title.

II. JEHU, the son of Jehoshaphat³⁸, and grandson of Nimshi, Captain of Joram the King of Israel’s troops, was appointed by God to reign over Israel, and to revenge the sins committed by the house of Ahab. The Lord had given orders to Elisha to 1 Kings xix. 16.anoint Jehu, which order was executed by one of the sons of the Prophets, whom he sent on this errand in his room, in all probability 2 Kings ix. 1, 2, 3, &c.that the matter might be transacted with more secrecy. The Lord spoke to Elisha, and declared his Will to him concerning Jehu, in the year of the World 3097, before the Vulgar Æra 907; and Jehu was not anointed King till 3120, before the Vulgar Æra 884, and three and twenty years after the order given for it to Elisha. Jehu was at Ramoth-Gilead, besieging the Citadel of that place, with Joram the King of Israel’s army, when a young Prophet appeared, who took him aside from among the Officers of the army, in the midst of whom he was sitting; and when they were alone in a chamber, the Prophet poured oil upon his head, and said to him, Thus saith the Lord, I have anointed thee King over Israel, thou shalt extirpate the house of Ahab, and revenge the blood of the Prophets which hath been shed by Jezebel. I will root out the house of Ahab by thy hands, and treat it as I have treated that of Jeroboam the son of Nebat, and that of Baasha the son of Ahijah. Jezebel shall be eaten up by the dogs in the fields of Jezreel, and no one shall do the last offices for her.

No sooner had the Prophet said this, but he opened the door and fled, lest he should be known; and Jehu returning to the place where the rest of the King’s Officers were, they asked him what the matter was, and pressed him to tell what this man came for. He declared to them what had passed, and that he was a Prophet sent by God to anoint him King. Hereupon they immediately rose up, and each of them taking his cloak, they made a kind of Throne for Jehu, and sounding the Trumpets, cried, Long live King Jehu. Now Joram, King of Israel, was then at Jezreel, where he was under cure for some wounds which he had received at the siege of Ramoth. Jehu therefore gave orders, that no one should be suffered to stir out of the City; and at the same time departed, in order to go and surprize the King at Jezreel. As he drew near to the City, the Sentinel gave notice, that he saw a troop coming in great haste. Joram sent an Officer with a chariot of war, to discover who it was: but Jehu, without giving the Officer any answer, bad him follow him. Joram sent a second, and Jehu laid the same command upon him. Last of all, Joram came himself, riding in his chariot, with Ahaziah, King of Judah, in his company, who also was in his chariot; and they met Jehu in the field of Naboth of Jezreel.

In the year of the World 3120, before J. C. 880, before the Vulgar Æra 884.Joram asked him, Is it peace, Jehu? and he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? Joram immediately turning his bridle, and flying away, said to Ahaziah, We are betray’d. At the same time Jehu drew his bow, and smote Joram between his shoulders, pierced his heart, and killed him in his chariot. Then Jehu commanded his body to be thrown into the portion of Naboth the Jezreelite, in order to fulfil what was said by the Prophet Elijah, who had foretold, that it should happen in this manner. Ahaziah also fled, but was pursued by Jehu’s orders, See 2 Kings ix. 25.and wounded mortally; but he got in his chariot as far as Megiddo, and there died.

Jehu went afterwards to Jezreel, where was Jezebel. As he came into the City, Jezebel, who was at her window, said to him, Can he who has killed his master hope for peace? Jehu, lifting up his head, and seeing her, commanded two or three Eunuchs, who were above, to throw her out

ately, and she was trampled to death under the horses feet as they entred: the dogs too, in execution of Elijah’s threatnings, did eat her; so that when Jehu sent to have her buried, they found only her bones. After this, Jehu sent to tell the inhabitants 2 Kings x. 1, 2, 3, &c.of Samaria, who had the bringing up of Ahab’s seventy children, that they might chuse any one of them whom they thought proper, and place him upon the throne. But they, overpowered by their fears, answered, that they were Jehu’s servants, and would in all things obey him; so that Jehu commanding them to put to death all the King’s children, and send him their heads; they executed this order the next day. Then he slew all Ahab’s relations, and friends, the Great Men of his Court, and the Priests who belonged to him, and were at Jezreel.

After this he came to Samaria, and in the way met with the relations of Ahaziah King of Judah, who were going to Jezreel to salute the King and Queen’s children, whose death they were not as yet acquainted with. Jehu gave directions to seize them, who were two and forty in number, and to massacre them all. A little farther, he found Jehonadab the son of Rechab, and taking him into his chariot, he said to him, Come with me, and see my zeal for the Lord. And when he was come to Samaria, he slew all those who remained of Ahab’s family, without sparing one of them. Then calling the people of Samaria together, he said to them, Ahab paid some honours to Baal, but I will pay him greater. Send therefore for all the Ministers, Priests, and Prophets of Baal, in order to be present at a great festival, which I design to celebrate in honour of him. When they were all come and assembled in Baal’s Temple, he commanded to give them all habits, and directed them to take particular care, that there was no stranger among them. After which he ordered his people to put them all to the sword, and not spare so much as one of them. Therefore they were all killed in the Temple of Baal. The statue of Baal was pulled down, broken, and burnt: then the Temple itself was destroy’d, and a place was made of it for relieving the necessities of nature.

The Lord, well-pleased with the vengeance exercised by Jehu against the house of Ahab, promised him that his children should sit upon the throne of Israel to the fourth generation. But at the same 2 Kings x. 29, 31, 32.time he is accused in Scripture for not forsaking the sins of Jeroboam the son of Nebat, who made Israel to sin, and had intro- i. 4, 5.The Prophet Hosea threatens him with God’s vengeance in these terms; Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. And it shall come to pass in that day, that I will break the bow of Israel in the valley of Jezreel. Jehu had indeed been the instrument of God, in taking vengeance on the house of Ahab, but he had likewise revenged particular injuries to himself; or rather, what he did, he had done with the spirit of animosity, and ambition. He had followed his passion rather than the Will of God. He had not kept within due bounds. God rewards his obedience, but punishes his injustice and ambition, his idolatry and the blood unjustly spilt by him. He reigned eight and twenty years over Israel, and Jehoahaz his son 2 Kings x. 35, 36.reigned in his stead. The four descendants of his family who governed successively after him, were Jehoahaz, Joash, Jeroboam II. and Zechary. The reign of Jehu was perplexed with the war, which Hazael King of Syria carried on against him. This 2 Kings x. 33, 34.Prince ravaged all the frontiers or extremities of the kingdom of Israel, and cut in pieces all he found there. He laid waste the whole country beyond Jordan, and the Tribes of Manasseh, Gad and Reuben, which were settled there. We do not know the time when this war commenced. It broke out probably in the beginning of Jehu’s reign, when Hazael, having intelligence that Jehu had quitted Ramoth- Gilead, fell upon this country and subdued it.

III. JEHU, the fourth son of Rehoboam, King of Judah, and Abihail. 2 Chron. xi. 19.

IV. JEHU, the son of Obed, and father of Azariah. 1 Chron. ii. 38.

I. JEIEL, a Levite, who dwelt at Gibeon. 1 Chron. ix. 35.

II. JEIEL, of the Tribe of Reuben. 1 Chron. v. 7.

JEKAMEAM, the fourth son of Hebron. 1 Chron. xxiii. 19.

JEKAMIAH, the son of Shallum, and father of Elishama, of Caleb’s family. 1 Chron. ii. 41.

Judg. iii. 15.JEMINI. This word is generally placed for Benjamin. Thus it is said that Gera³⁹ the father of Ehud, was the son of Jemini, that is to say, of the Tribe of Benjamin. And speaking of Saul, it is said, that he was 1 Sam. ix. 1.the son of a man of Jemini, meaning, of the Tribe of Benjamin. In another place, the land of Jemini is the land of Benjamin. 1 Sam. ix. 4.Jemini in Hebrew signifies my right hand. This is the name which Jacob gave his

son, whom Rachel called Benoni, or the son of my sorrow.

JEPHTHAH, Judge of Israel, and Successor to Jair in the government of the people; he was the son of Gilead and of Judg. xi. 1, 2, &c.one of his concubines; or to speak plainly, he was a native of Mizpah, the son of an harlot, and one Gilead, who having married a lawful wife, and had children by her, these children drove Jephthah from his father’s house, saying, that he could not Judg. xi. 7.be heir with them. Jephthah retired into the land of Tob, and there he became captain of a band of thieves, and such other people as he had picked up together. At that time the Israelites beyond Jordan, seeing themselves pressed by the Ammonites, came to desire assistance from Jephthah; and that he would take upon him the command of them. Jephthah at first reproached them with the injustice which they had done him, or at least which they had not prevented, when he was forced from his father’s house. But as these people were very earnest in their request, he told them that he would succour them, provided that at the end of the war they would acknowledge him for their Prince. This they consented to, and promised with an oath. This fell out in the year of the World 2817, before Jesus Christ 1183, before the Vulgar Æra 1187.

Jephthah having been acknowledged Prince of the Israelites in an assembly of the people, sent a deputation to the Ammonites, with directions to say to them, What hast thou to do with me? why art thou come to attack me and ravage my country? The King of the Ammonites answered, Because the Israelites when they came out of Egypt took my country: now therefore restore that to me, and let us live in peace. Jephthah sent other Ambassadors to the Ammonites, telling them, that the Israelites had taken nothing from them, but from the Amorites only; and that all which they possessed beyond Jordan they possessed by right of conquest. He added, if you think you have a right to enjoy all that Chemosh your God hath given you, why should not we enjoy what the Lord our God hath given us? Zippor, King of the Moabites, who lived in the time of Moses, was a witness to our conquering this country, which was then in the hands of the Amorites, yet he did not complain, nor did he desire the restitution of it; and here you come now after so long a time to demand it. If you continue your design of making an unjust war against me, let the Lord be judge, and arbitrator of this dispute between Israel and the children of Ammon.

The King of the Ammonites would not submit to these reasons, and Jephthah, who was fill’d with the Spirit of God, began to get his troops together; and to that end went over all the land which the Israelites possessed beyond Jordan. At that time he made a vow to the Lord, that if he were successful against the Ammonites, he would offer up for a Burnt-offering, whatsoever should first come out of his house to meet him. The battle being fought, Jephthah remained conqueror, and ravaged all the land of Ammon. But as he returned to his house, his only daughter came out to meet him with timbrels and dances. Hereupon Jephthah tore his clothes, and said, Ah, wretched man that I am! my child, thou hast deceived me, and art thyself deceived; for I have made a vow unto the Lord, and cannot fail in the performance of my promise. His daughter answered, My father, if thou hast made a vow unto the Lord, do with me as thou hast promised, grant me only the favour, which I now ask; Give me leave to go to the mountains for two months, that there I may bewail my virginity with my companions. Jephthah granted her this liberty for two months; after which he executed what he had promised; and his daughter died a virgin, being offered up as a burnt-sacrifice, according to the opinion of several Fathers⁴⁰ and Interpreters⁴¹.

Judg. xii. 1, 2, &c.In the mean time they of the Tribe of Ephraim, jealous of the victory obtained by Jephthah over the Ammonites, passed the river Jordan in a tumultuous manner, came and complained to Jephthah, that he had not invited them to this war, and threatned to set fire to his house. Jephthah answered them, that he had sent to desire their assistance, but observing that they did not come, he put his life in his hands, and hazarded a battle. The Ephramites not being satisfied with these reasons, Jephthah assembled the people of Gilead, gave them battle, and defeated them. The conquerors not contenting themselves with putting them to flight, made themselves masters of the fords of Jordan, and when any one of Ephraim appeared upon the banks of the river, and desired to go over, the Gileadites asked, Art thou an Ephramite? If he replied, No; they said, pronounce then Schibbobeth, which signifies, an ear of corn; but if instead of Schibboleth, he said Sibboleth, without an aspiration, he was immediately taken, and killed upon

the spot. So that there were two and forty thousand men of the Tribe of Ephraïm killed that day.

We know nothing more particularly He died in the year of the World 2823, before J. C. 1177, before the Vulgar Æra 1181. a Judg. xii. 7. b Heb. xi. 32.concerning the life and government of Jephthah, only that he judged Israel six years, and was buried in the City of Mizpah in Gilead a. St. Paul b places him among the Saints of the Old Testament, the merit of whose faith distinguished them. The fable of Iphigenia, the daughter of Agamemnon, seems to have been borrowed from the history of Jephthah. Agamemnon by mistake having killed Diana’s Hind, the Goddess in a rage produced such obstacles as retarded the departure of the Fleet. Chalchas the Soothsayer was consulted, who declared, that the Gods demanded a Victim of Agamemnon’s blood. Iphigenia was led to be sacrificed; but Diana, touched with compassion, placed an Hind in the room of her, which was sacrificed, and she made Priestess of Diana Orthia in Tauris, where human Victims were offered.

There is something so extraordinary in Jephthah’s Vow, that notwithstanding the Scripture speaks of it in very plain and clear terms, yet such difficulties occur concerning it, as perplex the Commentators.

The Spirit of the Lord came upon Jephthah, Judg. xi. 29, 30, 31, &c.says the sacred writer, and he passed over Gilead and Manasseh; without doubt in order to gather troops, and form an army, which might repel the Ammonites, and deliver the Israelites for the time to come from their incursions. And he made a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into my hands, then it shall be, that whatsoever cometh forth of the doors of my house to meet me when I return in peace from the children of Ammon, shall surely be the Lord’s, and I will offer it up for a burnt-offering.

He declares very clearly, that he will offer up for a Burnt-offering the first Person of his house that shall come forth to meet him, at his return from the defeat of the Ammonites. Observe, that he does not say, the first thing, the first animal, but the first person. Besides, he does not say barely that he will vow, consecrate, or offer him to the Lord, who should first come forth to meet him; but adds affirmatively, that he will offer him up for a Burnt-offering: Eum holocaustum offeram Domino. This is the true meaning of the text, and the Fathers so explained it, as will be seen hereafter.

Yet notwithstanding the evidence of the Pagnin. Montan.Text, some modern Interpreters explain it in another manner, and translate the Hebrew thus: And the thing which shall go forth out of the doors of my house when I return in peace from making Vide Kimchi, Rab. alii, Munst. Vat. Clar. Druf. Grot. Lyr. Marian. &c. c Deut. xii. 31.war with the Ammonites, that shall be the Lord’s, and I will offer it up to him for a burnt-offering. Jephthah, say they, vows to God, whatever should come forth to meet him, whether man or beast, but not in the same manner: that is to say, if it be a man or woman, I will consecrate them to the Lord, they shall be the Lord’s; if it be an unclean animal, for example, a Dog, I will kill him or redeem him. Besides, how could Jephthah be ignorant, that the sacrifice of human Victims was odious in the sight of God? Ye shall not imitate, saith the Lord c, the abominations of the Canaanites, who offered their sons and their daughters to their Gods, by causing them to pass through the fire. Would not the principal Men of the Nation, and the Priests, have opposed the execution of such a Sacrifice? Lastly, supposing it to be granted, that Jephthah had devoted his daughter, was he unacquainted with the Law which allowed him to redeem her for a moderate sum of money? He who shall have made a vow, and Lev. xxvii. 2, 3, &c.have vowed his life unto the Lord, shall pay the price that shall be ordained; a man from twenty to sixty years of age shall pay fifty shekels according to the weight of the Sanctuary; a woman thirty; a male-child from five to twenty shall give twenty shekels, a female of the same age ten. This is the most plausible part of what is urged to persuade us, that Jephthah did not make a vow to sacrifice his daughter to the Lord.

To these Reasons it may be replied, 1. That they who alledge them would wrest prepousterously the meaning of the Text, which says expressly, That he who should come out to meet him should be the Lord’s, and should be offered up for a Burnt-sacrifice. He speaks of a person, not of a beast. 2. No one pretends to justify either the precipitate Vow of Jephthah, or his literal execution of it: it is allowed, that his Vow was not according to knowledge, and that God did not require such a victim to be offered. He had done much better if he had asked forgiveness for his imprudence, and imposed upon himself, with the advice of the High-Priest belonging to his Nation, some penalty proportioned to his fault.

Lev. xxvii. 28, 29.3. The redemption of things devoted which the Law permits, is not of things devoted by anathema, but of such only as are devoted simply, without this addition: in the former case they are not redeemable. No devoted thing that a man shall devote unto the Lord, of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed… none devoted which shall be devoted of men shall be redeemed; but shall surely be put to death.

The Fathers and many learned Commentators have made no difficulty to own, that Jephthah did really offer up his daughter for a Burnt-sacrifice. Josephus⁴² expressly says he did. The Chaldee Paraphrast says, that He sacrificed her without consulting the High- Priest; and that if he had consulted him, he would have redeemed his daughter with a sum of money. St. Ambrose deplores the cruelty of Jephthah’s promise, and the rigorous execution Ambrof. l. 3. de Offic. c. 12. Aug. qu. 49. in Judic.of his vow. St. Austin disapproves the conduct of Jephthah, and says, that in this particular he did what was forbidden by the Law, and not commanded by any particular order. Fecit quod ex Lege vetabatur, & nullo speciali jubebatur imperio. He supposes consequently that he literally executed his vow. St. Jerom believes, that God permitted the performance of it, to punish this imprudent father for his temerity: Ut qui improspectè Hieron. l. 1. contra Jovinian.voverat, errorem votorum in filiæ morte sentiret.

Chrysost. Homil. 14. ad pop. Antioch.St. Chrysostom observes, that God by his all-wise Providence permitted this father really to put his daughter to death, with an intention to restrain those who might hereafter be too easily induced to make such promises. This was an example very proper to inspire men with circumspection, and keep them from rash vows and promises. St. Justin the Martyr, and Theodoret, looked upon this action in Justin. in Author. qu. ad Orthodox. q. 90. Theodor. qu. 20. in Judic. Author. qu. ad Orthodox. qu. 99.the same view. Others are not satisfied with supposing the sacrifice of Jephthah’s daughter to be a certain fact, but have approved and praised it. The Author of Questions to the Orthodox, printed in St. Justin’s name, does not doubt but that the Piety to God, which induced him to sacrifice his daughter, was the reason of the Apostle’s placing him among the righteous. St. Jerom expresses himself after the same manner: Jephte obtulit filiam virginem, & idcirco in enumeratione sanctorum ab Hieron. Ep. ad Julian.Apostolo ponitur. He says in another place, That if the Sacrifice be not laudable, at least the Spirit and Intention deserve approbation. Hieron. in c. vii. Jer.Non sacrificium placet, sed animus offerentis. St. Ambrose does not venture to accuse him for having executed his promise; but pities him for being under such an unhappy necessity, as to be able no way to fulfil his vow, but Ambrof. l. 3. Offic. c. 12.by an act of Parricide. Non possum accusare virum, qui necesse habuit implere quod voverat; sed tamen miserabilis necessitas, quæ solvitur parricidio. St. Thomas acknowledges, that the Faith and Devotion, which inclined him to make this Vow, proceeded from God, and that this was the Apostle’s motive for placing D. Thom. 2. 2. Art. 2. ad 2. q. 88. Heb. xi. 32, 33.him among the righteous; but that which quite spoil’d his action, was his suffering himself to follow his own particular motion, in executing what he had too rashly promised. See our Dissertation on this matter, that of Lewis Capellus, Father Alexander’s, and the Authors cited in our Bibliotheca Sacra.

I. JEPHUNNEH, the father of Caleb, of the Tribe of Judah. Numb. xiii 7, &c.

II. JEPHUNNEH, the son of Jether or Jethran, of the Tribe of Asher, a different person from the Jephunneh mentioned in the preceeding Article.

JERAH, the fourth son of Joktan. Gen. x. 26.

I. JERAHMEEL, the son of Kish. 1 Chron. xxiv. 29.

1 Chron. ii. 9.II. JERAHMEEL, the eldest son of Hezron, of the Tribe of Judah. Jerahmeel was the brother of Chelubai and Ram. His sons were Ram, Bunah, Oren, Ozem, Abijah and Onam. 1 Chron. ii. 25,26,27.

III. JERAHMEEL. King Jehoiakim commanded Jerahmeel and some others to lay hold on Baruch and Jeremiah; but God Jerem. xxxvi. 26.did not permit them to discover them.

IV. JERAHMEEL, a Canton in the portion of Judah, towards the South of this Tribe. It was possessed by the Descendants 1 Sam. xxvii. 10. xxx. 29.of Jerahmeel the son of Hezron. David told Achish, that he made inroads upon the Country of Jerahmeel, while he was ravaging the territories of the Amalekites, Geshurites and Gezrites.

JEREMIAH, the son of Hilkiah, of the Priestly Race, was a native of Anathoth, a Jer. i. 1. Jer. i. 5.village in the Tribe of Benjamin. He was appointed for the employment of a Prophet from his mother’s womb, and before his birth. When God first spake to him, and sent him with his orders to the Kings and Princes, the Priests and People of Judah, he excused himself, alledging his youth and want of eloquence. This was in the fourteenth year of his Age, and the thirteenth of Josiah’s reign, in the year of the World 3375, before the Vulgar Æra 629. He continued to prophesy till after the destruction of Jerusalem by the Chaldees, which happened in the year of the World 3416, and he died, as is believed, in Egypt, two years after, viz. in the year of the World 3418, before Jesus Christ 582, before the Vulgar Æra 586.

Jeremiah was satisfied with preaching vivâ voce, without writing any thing down till the fourth year of Jehoiakim King of Judah. Then he began to digest his Prophecies into order, as we shall take notice of by and by. We shall here give an epitome of his life, as far as we are able, observing the time of each particular passage of it. When God called Jeremiah to the prophetick Ministry, he immediately disco

vered to him, that he should suffer a great deal from the Jews; but at the same time he promised him to make him as it were a wall of brass against the Kings, Princes, and People of Judah. He likewise shewed him under the figure of the branch of an Almond-tree, and under that of a pot heated Jerem. i. 18, &c. Jer. i. 11, 12, &c.by fire blown up by a north wind, that all Judæa was threatned with some very great Calamity, which was very near befalling them from the Chaldæans. We may say, that this is the general object of almost all the Prophecies of Jeremiah. They turn upon the sins of Judah, and the punishment which God was to inflict on them by the hands of Nebuchadnezzar King of the Chaldæans.

The Prophet begins with a sharp invective against the disorders of the Kingdom of Judah, which were extreme during the first years of Josiah’s reign, which was the time, wherein these Prophecies were pronounced, and before this Prince had reformed Jer. ch. ii. iii. iv. v. vi. vii. viii. &c. 2 Kings xxiii. 4, 5, 6, &c.his Dominions; which he did not do till the eighteenth year of his reign. During all this time, Jeremiah endured great persecutions from the Jews. His very Relations and Fellow-Citizens, the inhabitants of the little Town of Anathoth, threatned to kill him, if he continued prophesying. But he threatens them too, that they should be put Jer. xii. xiii. xiv. xv. xvi.to the sword, and perish by famine. At the same time he complains to God of the prosperity which the wicked enjoy’d, while good men were afflicted and oppressed. There was a famine at that time in the land, the effect of the wrath and indignation which God had conceived against his people. About the same time, God forbad his Prophet to take a wife, and bring up children in Jerusalem, to go into any house where there was mirth and feasting, or into any house of mourning, in order to comfort those, who were in sorrow. The signification of all which was, that God had resolved to deprive his people of all peace, joy and consolation.

It is our opinion, that it was under the reign of Shallum the son of Josiah⁴³, that Jer. xvi. xvii.Jeremiah received God’s orders to go to a Potter’s house. There he observed a pot which broke within the Potter’s hands, who Jer. xviii.immediately made another of the same clay, whereof the first was composed. Jeremiah declared, that this was an indication of Judah’s reprobation, in whose place God was to raise up another people, which would be more faithful to him. In order to make the meaning of this Prophecy more sensibly understood, he was commanded to take an earthen Pitcher and break it before the Priests and Elders of the people in the Valley of the sons of Hinnom. From thence he went up to the Temple, where he confirmed all that he said. Pashur, the Captain of the Temple ordered him to be seized, and put into a prison belonging to the Temple, in which place he continued till the next day. Then he told Pashur, that he, his sons, and his friends should be carried into captivity.

Jer. xxii. Jer. xxiii.Jehoiakim King of Judah, having succeeded⁴⁴ Shallum, Jeremiah told him, that if he would be stedfast in his fidelity to God, there should be still Kings of Judah seen in his palace, with all the lustre of their Dignity about them; but that if he persevered in his irregularities, God would reduce that place to a Wilderness. But as Jehoiakim, instead of reforming, gave himself up to cruelty and avarice, and amused himself with raising costly buildings, Jeremiah threatens him with a miserable death, and tells him, that he should be deprived of the honours of burial. He farther speaks against Coniah the brother of Jehoiakim, and foretels to him, that he should be delivered up into the hands of the Chaldæans, and should never see any Prince of his family upon the throne of Judah. He declaims strongly against these two Princes, and describes them to be cruel Pastors, who instead of feeding their flock, devour and scatter it.

About the same time, Jeremiah going up to the Temple, foretold clearly the Destruction Jer. xxvi.of it. Whereupon the Priests and false Prophets laid hands on him, and declared, that he had incurr’d the penalty of death. The Princes of the people being come thither to judge him, Jeremiah with undaunted resolution told them, that he had said nothing but by God’s order; and that unless they were converted, they would soon see the effect of his menaces. This discourse mollified his Judges; they acquitted and dismissed him, and justified him by the example of the prophet Micah, who had foretold the same thing under King Hezekiah, without suffering at all for it.

Before the fourth year of Jehoiakim, JeremiahIn the year of the World 3398, and the fourth year of Jehoiakim. Jer. xlvi. xlvii. xlviii. xlix. prophesied against several people bordering upon Judæa; such as the Egyptians, Philistins, Tyrians, Phœnicians, Edomites, Ammonites, Moabites, and the inhabitants of Damascus, Kedar, Hazor, &c. for Jeremiah was appointed to be the Prophet of the Gentiles; Prophetam in gentibus dedite: as St. Paul was to be the Apostle of the Gentiles. The Prophet therefore threatens all these people to make them drink the cup of God’s wrath. But this prophecy was not perfectly fulfill’d, till after the destruction of Jerusalem by the Chaldæans.

In the fourth year of Jehoiakim, Nebuchadnezzar was sent into Judæa by his father Nabopolassar. He laid siege to Jerusalem, took Jehoiakim and many other Jews, In the year of the World 3398, before J. C. 602, before the Vulgar Æra 606. Jer. xlv. xlvi. xlvii. &c.among whom was Daniel, and his companions. He designed to carry them all captives to Babylon; but he set Jehoiakim at liberty, and was content with having the rest of the captives conducted thither. In this year Jeremiah positively foretold the captivity of the Jews, and that it should endure seventy years, after which God would punish the Chaldæans and Babylonians in their turn. At the same time he foretold once more that the several people bordering upon the Jews should be made to drink of the cup of God’s wrath to an excessive degree.

In this fourth year likewise of Jehoiakim, the Prophet received God’s order to set down every thing in writing which had been revealed to him, from the thirteenth year of Jer. xxxvi.Josiah to that time. Jeremiah obey’d. He dictated his prophecies to his Disciple Baruch, and directed him to go and read them in the Temple, he himself not being in a condition to go thither, because he was in fetters, with which he was loaded by the King’s command. Baruch therefore in the fifth year of Jehoiakim went to the Temple, and upon the great day of Expiation, he read before the Assembly of the people the unwelcome predictions wherewith Jeremiah menaced them. Micaiah, the son of Gemariah, went and gave intelligence of this to the Princes and Magistrates, who sent for Baruch and the Book which he had read publickly. The King was informed of all that had passed, and Baruch was examined concerning the manner, wherein this volume was dictated by Jeremiah. He answered, that the Prophet dictated it to him by heart, without hesitating, and as if he had been reading in a book. The Magistrates directed Baruch to withdraw, and to lie concealed with Jeremiah: in the mean time, they carried the book to the King, who had three or four pages of it read in his presence: but upon hearing the contents of it, he cut it with a pen-knife, and threw it into the fire, which was burning before him. At the same time he commanded Baruch and Jeremiah to be seized, but God did not permit them to be found. Jeremiah received orders a second time to dictate once more to Baruch what was thus burnt, and God caused many new things to be added.

Jeremiah one day, by God’s order, introduced the Rechabites into the Temple, and had wine presented to them. They excused themselves from drinking any of it, saying that Jonadab, one of their Ancestors, had forbidden them to do so, as also to dwell in houses and cities, and allowed them to lodge in tents only. They added, that nothing but necessity had induced them to come into the city, the Chaldæans being in possession of the country, and not suffering them to live there in peace. From this circumstance we may judge, that this fell out during the siege of Jerusalem, in the seventh and last year of Jehoiakim. JeremiahIn the year of the World 3405, before J. C. 595, before the Vulgar Æra 599. took occasion from this answer to reproach the Jews with the little submission which they paid to God’s Laws, while the Rechabites shewed so much deference to the orders of one of their Ancestors.

In some little time after, Jehoiakim was taken, killed, and thrown by the Chaldæans into a common sewer. His son Jehoiachin succeeded him, and reigned three months only. He too was taken by the Chaldæans, and carried away captive to Babylon. After Jehoiachin, Zedekiah reigned from the year of the World 3405 to 3416, which is the year wherein Jerusalem was taken by the Chaldæans.

Jer. xxvii.The Kings of Moab, Ammon, Edom, Tyre, and Sidon, sent Ambassadors to Zedekiah in the beginning of his reign. To each of these Ambassadors, Jeremiah made a present of a yoke to carry to their Masters, with orders to tell them from God, that whosoever should refuse to submit willingly to Nebuchadnezzar, should be compelled to become subject to his Dominion. Jeremiah said the same thing to Zedekiah. And as the Prophet wore bonds and yokes upon his neck, as so many indications to the Israelites of their approaching captivity, and subjection to the Chaldæans, a certain false Prophet, whose name was Hananiah, laid hold of these bonds and yokes, which were upon the neck of Jeremiah, and breaking them publickly, he said, After this manner will the Lord break the yoke which Nebuchadnezzar would impose upon the Jews. As Jeremiah was retiring with great concern, God secretly directed him to return, and tell Hananiah, that instead of the wooden yoke which he had broken, King Nebuchadnezzar would put another on them made of iron: and for your part, Hananiah, said he, since you abuse the name of God with your lyes, you shall die before the end of this Year. Accordingly he died two months after this prediction.

We are of opinion, that it was in the reign of Zedekiah that Jeremiah received God’s orders to go to some cavern near the Euphrates, and hide there a linnen Girdle. Some time after he returned to the same place, and there found the Girdle all rotted, which signified God’s desertion of Judah, which heretofore he had stuck as close to, as a Girdle. In the fourth year of the

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