as well as those of Hinnom (Neh. 11:30), Iphtahel (Josh. 19:14), Zeboim (1 Sam. 13:18) and Zephathah (2 Chron. 14:10). The ‘valley plains’ of Scriptural record include those of Shinar (Gen. 11:2), Jericho (Deut. 34:3), Mizpeh (Josh. 11:8), Lebanon (Josh. 12:7), Ono (Neh. 6:2) and Megiddo.—2 Chron. 35:22; Zech. 12:11.

FIGURATIVE AND PROPHETIC USE

A dark valley or ravine with pitfalls and wild beasts would be perilous to a flock, especially at night, were it not for a good shepherd’s care. Though similarly faced with the threat of various calamities, David was secure in the knowledge that Jehovah was his Shepherd. Therefore, he could declare: “Even though I walk in the valley of deep shadow, I fear nothing bad.”—Ps. 23:1, 4.

“The pronouncement of the valley of the vision” evidently relates to ancient Jerusalem. Though of considerable elevation, the city is like a “valley” in being surrounded by higher mountains.—Isa. 22:1, 5.

Evidently by clearing out all obstacles that stood in the way of the return of his people from Babylonian exile, Jehovah, in effect, ‘raised up every valley,’ ‘leveled hills and mountains’ and made “rugged ground a valley plain” for them. (Isa. 40:4) Though he apparently brought them back by a direct desert route, the Jewish remnant did not suffer thirst. Jehovah’s words through Isaiah were fulfilled: “Upon bare hills I shall open up rivers, and in the midst of the valley plains, springs.”—Isa. 41:18; compare Isaiah 35:6, 7, 10; 43:19-21; 48:20, 21.

VALLEY GATE

See GATE, GATEWAY.

VALLEY OF HINNOM

See HINNOM, VALLEY OF.

VALLEY PLAIN

See PLAIN.

VANIAH

(Va·niʹah).

Postexilic son of Bani. He and numerous other persons had married foreign wives but dismissed them at Ezra’s admonition.—Ezra 10:10, 11, 34, 36, 44.

VAPOR

See MIST.

VASHTI

(Vashʹti) [beautiful (woman)].

The queen of Ahasuerus (Xerxes I) the king of Persia. In the third year of his reign, Ahasuerus called in all the nobles, princes and servants from the jurisdictional districts. At the end of the conference he held a seven-day banquet. Similarly, Vashti held a banquet for the women at the royal house. On the seventh day Ahasuerus ordered his court officials to bring in Vashti in royal headdress, that all might see her loveliness. (It seems that the queen would ordinarily eat meals at the king’s table, but history does not give proof of this as being the case at great banquets. Besides, Vashti, at the time, was holding a banquet with the women.) For some unstated reason, Vashti persistently refused. Ahasuerus turned to his wise men who knew the law, and was advised by Memucan, a prince, that it was not the king alone that Vashti had wronged but also all the princes and people in the jurisdictional districts. For, said he, when the princesses should hear what the queen had done (which news would quickly be spread in the castle), they would follow Vashti’s action as a precedent for contemptuous action on their own part. (Esther 1:1-22) Vashti was deposed and, about four years later, Esther the Jewess was selected to become the wife of Ahasuerus and to take the royal office of Vashti. (Esther 2:1-17) The explanation for the long lapse of time between Vashti’s dismissal and Esther’s replacement of her is thought to have been that Ahasuerus was occupied in preparation for and execution of his unsuccessful invasion of Greece, which took place in the spring of 480 B.C.E.

VAT

See PRESS.

VEADAR

(Veʹa·dar).

This is the name given to the thirteenth or intercalary month of the Jewish calendar. “Veadar” means simply “additional Adar.” The name does not appear in the Bible; however, references are made to a second Adar in the Jewish Mishnah of the first centuries of our Common Era. In order to harmonize the year of lunar months with the true solar year, this month was added after the month Adar during certain years.

The Bible is silent as to whether this was the original method employed by the nation of Israel or the Hebrews before them. That some adjustment was made to maintain the annual cycle of the seasons in the same relative position to the respective lunar months is evident from the seasonal character of the names of the four lunar months the names of which appear prior to the Babylonian exile. (See ABIB, BUL, ETHANIM and ZIV.) Such an adjustment became a necessity from the time of the exodus from Egypt, since the sacred festivals decreed by God coincided with particular seasons of the year and were stipulated to be observed during specific months. (Ex. 12:1-14; 23:15, 16; Lev. 23:4-43) Nevertheless, there is no basis for any definite conclusion as to the method used to accomplish this adjustment, although the available evidence would appear to indicate the periodic use of a thirteenth month, such as is herein described, rather than by the regular annual addition or intercalation of eleven days to equal the solar year.—See CALENDAR.

In postexilic times the decision as to whether the year would end with the month Adar or a thirteenth month would be added was evidently made by the priests and, in later times, by the Sanhedrin. It was not until the year 359 C.E. that Hillel II established a fixed or standardized calendar based on a nineteen-year cycle, wherein the month Veadar was added on the 3d, 6th, 8th, 11th, 14th, 17th and 19th year of each cycle. This calendar continues in use by the Jews today, although it is used primarily to determine the times of their religious celebrations.

VEDAN

(Veʹdan).

One of the places with which Tyre had commercial intercourse. (Ezek. 27:19, NW, 1970 ed.) Its exact location is uncertain. However, two places in the Arabian Peninsula have been presented as possible identifications, Aden and Wadden near Medina, a city near the middle of the western side of the peninsula.

VEGETATION

On the third creative “day,” God caused the earth to bring forth “vegetation bearing seed according to its kind,” thus able to reproduce. (Gen. 1:11-13) Genesis 2:5, 6 apparently describes conditions on that “day” just after God made dry land appear but before the production of grass, seed-bearing vegetation and fruit-bearing trees. To supply needed moisture for coming plant life, Jehovah provided that mist should regularly rise from the earth to water the ground. It kept vegetation flourishing earth wide even though there was then no rain.

It was not until the fourth creative “day,” however, that the sun, moon and stars were “made” to be visible from within the earth’s atmosphere, “to shine upon the earth.” (Gen. 1:15) And, on the fifth creative day, flying creatures, evidently including insects, were brought into existence. (Gen. 1:20-23) Consequently questions arise as to how vegetation could have survived without light from the sun and without the aid of insect pollination. In this regard the operation of God’s spirit cannot be overlooked. (Gen. 1:2) Also, there is no way of knowing just what conditions existed on the earth during the third creative “day” and what effect these conditions would have had on plant life. Experiments conducted in relatively recent years suggest the possibility that light is not an absolute necessity for photosynthesis to take place in plants. (Science News Letter, August 25, 1962, article on “Lightless Photosynthesis”) Noteworthy, too, is the fact that the process of photosynthesis is still only vaguely understood. As to pollination, even today this is not accomplished by insects alone. Many plants are self-fertilized or are pollinated by the wind. At times water serves as an agent in pollination. And, again, we must recognize our lack of knowledge as to the exact conditions prevailing on earth during the third creative “day” and the propagation of vegetation in that period.—See the book Is the Bible Really the Word of God?, pages 23-25.

God gave green vegetation to man and the animals as part of their original food supply, later expanding mankind’s diet to include meat from which the blood had been drained. (Gen. 1:29, 30; 9:3, 4) Sinful man was compelled to toil for the vegetation he ate (Gen. 3:18, 19), but Jehovah remained the Provider of it for man and beast alike, for He is the Provider of the sunshine and rain essential to its growth.—Ps. 104:14; 106:20; Mic. 5:7; Zech. 10:1; Heb. 6:7; compare Deuteronomy 32:2.

Growth of vegetation can be controlled by God according to his purpose. He assured the Israelites that their obedience would be rewarded with rain and vegetation for their domestic animals. (Deut. 11:13-15) However, if they abandoned their covenant with God, he would make their land devoid of vegetation. (Deut. 29:22-25; compare Isaiah 42:15; Jeremiah 12:4; 14:6.) One blow from Jehovah against ancient Egypt consisted of hail that struck all sorts of vegetation. In another God-sent blow, locusts devoured all the vegetation the hail had left.—Ex. 9:22, 25; 10:12, 15; Ps. 105:34, 35; compare Amos 7:1-3.

FIGURATIVE USE

During the Palestinian dry season, vegetation, when subjected to the scorching heat of the sun or a parching east wind, quickly dries up. Accordingly, people about to be subjugated by military conquest are likened to “vegetation of the field and green tender grass, grass of the roofs, when there is a scorching before the east wind.” (2 Ki. 19:25, 26; Isa. 37:26, 27) Similarly, when severely afflicted, the psalmist exclaimed: “My heart has been struck just like vegetation and is dried up.” “I myself am dried up like mere vegetation.”—Ps. 102:4, 11.

Under favorable conditions vegetation sprouts in great profusion, making it an appropriate figure to represent numerous descendants. (Job 5:25) During Solomon’s reign, for example, “Judah and Israel were many” and flourished, “eating and drinking and rejoicing.” (1 Ki. 4:20) This is evidently alluded to in a psalm regarding Solomon: “Those who are from the city will blossom like the vegetation of the earth.” (Ps. 72:16) On the other hand, though the wicked for a time may sprout like vegetation, they are not flourishing because of God’s blessing but are in line to be “annihilated forever.”—Ps. 92:7.

In the Scriptures, trees at times represent those who are prominent and lofty (compare Ezekiel 31:2-14), whereas the lowly vegetation, like the bramble, grass or rushes, can represent people generally. (Compare Judges 9:8-15; 2 Kings 14:8-10; Isaiah 19:15; 40:6, 7.) This aids in understanding the significance of Revelation 8:7, which speaks of the burning up of a “third of the trees” and “all the green vegetation.”

VEIL

See DRESS.

VENGEANCE

[from Heb., na·qamʹ, having the primary idea of breathing forcibly; to avenge, to take vengeance; and Gr., ek·di·keʹo (ek, from, plus diʹke, justice), to avenge, to take vengeance]. Infliction of punishment in return for an injury or offense; retributive action. The word has, in its application, the suggestion of justice achieved. As used in the Bible, the term usually applies to retribution paid by God in behalf of justice, but it may also refer to one’s executing that which he may view as just, or as equalizing matters to his own satisfaction.

BELONGS TO JEHOVAH

Unless one is qualified as executioner of vengeance by appointment of Jehovah, or by being designated as such by his Word, he does wrong if he attempts to avenge himself or others. “Vengeance is mine, and retribution,” says Jehovah. (Deut. 32:35) God is addressed by the psalmist: “O God of acts of vengeance, Jehovah.” (Ps. 94:1) Accordingly, the individual is condemned by God if he bears a grudge or seeks personal vengeance for real or fancied wrongs done to himself or to someone else.—Lev. 19:18; Rom. 12:19; Heb. 10:30.

The Scriptures point out that God’s anger rests upon all sinners and transgressors, and that only through God’s undeserved kindness in providing the ransom sacrifice of Jesus Christ is there a basis for mitigating or withholding the full retributive justice against the sinner. (Rom. 5:19-21; 2 Cor. 5:19; Heb. 2:2, 3; see RANSOM.) God maintains his righteousness in thus forgiving sin, and also is righteous in bringing judgment upon sinners who reject his provision; such cannot escape the divine vengeance.—Rom. 3:3-6, 25, 26; compare Psalm 99:8.

Jehovah’s vengeance has a purpose

Jehovah’s vengeance brings relief and benefit when he acts in behalf of those who trust in him; additionally, it procures praise to him as the just Judge. The psalmist says: “The righteous one will rejoice because he has beheld the vengeance. . . . And mankind will say: ‘Surely there is fruitage for the righteous one. Surely there exists a God that is judging in the earth.’” (Ps. 58:10, 11) Therefore, the primary purpose for God’s taking of vengeance is to vindicate and glorify his own name and sovereignty. (Ex. 14:18; Ps. 83:13-18; Isa. 25:1-5; Ezek. 25:14, 17; 38:23) His action also vindicates his servants as being truly his representatives, as well as delivering them from undesirable circumstances.—Ex. 14:31; 15:11-16; Ezek. 37:16, 21-23; Ps. 135:14; 148:14; Prov. 21:18.

A fixed time for God’s vengeance

The Scriptures indicate that God has a due time for large-scale expressions of his vengeance upon his enemies. The prophet Isaiah was commissioned to proclaim “the day of vengeance on the part of our God.” God’s vengeance was expressed against ancient Babylon, the oppressor of his people, when the armies of Medo-Persia were used to break her power in 539 B.C.E. (Isa. 61:1, 2; 13:1, 6, 9, 17) Jesus Christ, when on earth, quoted part of Isaiah’s prophecy (61:1, 2) and applied it to himself. (Luke 4:16-21) Though the record does not say that he quoted the part concerning the “day of vengeance,” in actuality he did proclaim that “day,” which came upon Jerusalem in 70 C.E. Jesus foretold the encampment by armies (of the Romans) around the city, telling his followers to flee from Jerusalem when they saw this, “because these are days for meting out justice [literally, “days of vengeance”], that all the things written may be fulfilled.”—Luke 21:20-22, Kingdom Interlinear Translation; compare AT, AV, Ro, RS.

Jesus Christ further said, before his death and resurrection: “Concerning that day and hour [of executing judgment on the present-day system of things] nobody knows, neither the angels of the heavens nor the Son, but only the Father.” (Matt. 24:36) He thereby revealed that vengeance was sure to be executed at a time known and set by God. He illustrated the sureness of God’s action in his due time in behalf of his name and his servants, speaking of a judge who, because of a widow’s persistence in asking for justice, decided: “I will see that she gets justice [literally, “I shall exact vengeance for her”].” Jesus applied the illustration to God, saying: “Certainly, then, shall not God cause justice to be done for [literally, “do the avenging of”] his chosen ones who cry out to him day and night, even though he is