denunciations and condemnation repeatedly leveled against Israel by Jehovah through his prophets only serve to emphasize the greatness of his mercy and the amazing extent of his long-suffering. At the end of over 1,500 years of bearing with them, and even after his own Son was slain at the instance of religious leaders of the nation, Jehovah continued to favor them for a period of three and a half years longer, mercifully causing the preaching of the good news to be restricted to them, granting them yet further opportunity to gain the privilege of reigning with his Son—an opportunity that repentant thousands accepted.—Acts 2:1-5, 14-41; 10:24-28, 34-48; see SEVENTY WEEKS.

Jesus Christ evidently referred to Jehovah’s previously quoted statement as to ‘bringing punishment to later descendants of offenders’ when he said to the hypocritical scribes and Pharisees: “You say, ‘If we had been in the days of our forefathers, we would not have been sharers with them in the blood of the prophets.’ Therefore you are bearing witness against yourselves that you are sons of those who murdered the prophets. Well, then, fill up the measure of your forefathers.” (Matt. 23:29-32) Despite their pretensions, by their course of action such ones demonstrated their approval of the wrong deeds of their forefathers and proved that they themselves continued to be among ‘those hating Jehovah.’ (Ex. 20:5; Matt. 23:33-36; John 15:23, 24) Thus, they, unlike the Jews who repented and heeded the words of God’s Son, suffered the cumulative effect of God’s judgment when, years later, Jerusalem was besieged and destroyed and most of its population died. They could have escaped but chose not to avail themselves of Jehovah’s mercy.—Luke 21:20-24; compare Daniel 9:10, 13-15.

His personality reflected in his Son

In every respect, then, Jesus Christ was a faithful reflection of the beautiful personality of his Father, Jehovah God, in whose name he came. (John 1:18; Matt. 21:9; John 12:12, 13; compare Psalm 118:26.) Jesus said: “The Son cannot do a single thing of his own initiative, but only what he beholds the Father doing. For whatever things that One does, these things the Son also does in like manner.” (John 5:19) It follows, therefore, that the kindness and compassion, the mildness and warmth, as well as the strong love for righteousness and hatred of wickedness that Jesus displayed (Heb. 1:8, 9), are all qualities that the Son had observed in his Father, Jehovah God.—Compare Matthew 9:35, 36 with Psalm 23:1-6 and Isaiah 40:10, 11; Matthew 11:27-30 with Isaiah 40:28-31 and 57:15, 16; Luke 15:11-24 with Psalm 103:8-14; Luke 19:41-44 with Ezekiel 18:31, 32; 33:11.

Every lover of righteousness who reads the inspired Scriptures and who truly comes to “know” with understanding the full meaning of Jehovah’s name (Ps. 9:9, 10; 91:14; Jer. 16:21) has every reason, therefore, to love and bless that name (Ps. 72:18-20; 119:132; Heb. 6:10), praise and exalt it (Ps. 7:17; Isa. 25:1; Heb. 13:15), fear and sanctify it (Neh. 1:11; Mal. 2:4-6; 3:16-18; Matt. 6:9), trust in it (Ps. 33:21; Prov. 18:10), saying with the psalmist: “I will sing to Jehovah throughout my life; I will make melody to my God as long as I am. Let my musing about him be pleasurable. I, for my part, shall rejoice in Jehovah. The sinners will be finished off from the earth; and as for the wicked, they will be no longer. Bless Jehovah, O my soul. Praise Jah, you people!”—Ps. 104:33-35.

JEHOVAH HIMSELF IS THERE

This translates the expression “Jehovah-shamʹmah,” applied to the city seen by the prophet Ezekiel in his vision recorded in chapters 40 through 48. (Ezek. 48:35) The visionary city is depicted as foursquare (four thousand five hundred cubits to a side [6,562.5 feet (c. 2,000 meters)]) and as having twelve gates, each bearing the name of one of the tribes of Israel. (48:15, 16, 31-34) To an extent it is similar to the holy city New Jerusalem as seen in vision by the apostle John. (Rev. 21:2, 10-16) The visionary city of Ezekiel’s prophecy is to belong to “all the house of Israel.” (Ezek. 45:6) The name “Jehovah-shamʹmah,” or “Jehovah Himself Is There,” would signify a representational presence of God like that expressed in other texts, such as Psalms 46:5; 132:13, 14; Isaiah 24:23; Joel 3:21 and Zechariah 2:10, 11, where Jehovah, whom the ‘heaven of the heavens cannot contain,’ is spoken of as though residing in an earthly city or place.—1 Ki. 8:27.

JEHOVAH IS OUR RIGHTEOUSNESS

This expression translates the two words Y^eho·wahʹ Tsidh·qeʹnu, found at Jeremiah 23:6 and 33:16. Other translations are: “The LORD is our vindicator” (AT); “Yahweh-our-integrity” (JB).

Jeremiah 23:5, 6 is a Messianic prophecy describing the future king sprouting from David’s line to “execute justice and righteousness in the land.” Since he rules as God’s representative (even as David, and others, sat “upon Jehovah’s throne” as God’s anointed king; 1 Chron. 29:23), the prophecy says, “This is his name with which he will be called, Jehovah Is Our Righteousness.” There is no basis for claiming, as some have, that this means that Jesus, the Messiah, and Jehovah are the same, forming one God. This can be seen from the fact that the similar Messianic prophecy at Jeremiah 33:14-16 applies the identical expression to Jerusalem, saying: “And this is what she will be called, Jehovah Is Our Righteousness.” In both cases the expression shows that God’s name, Jehovah, placed both upon his promised king and upon his chosen capital, is a guarantee of their righteousness. Moreover, the justice and righteousness emanating from, or expressed by, these sources are the product of full devotion to Jehovah and his divine will, bringing Jehovah’s blessing and direction.

JEHOVAH-JIREH

(Je·hoʹvah-jiʹreh) [Jehovah will see to (it), or, Jehovah will provide].

A place on one of the mountains in the land of Moriah where Abraham found a ram caught in a thicket and subsequently offered it instead of Isaac. Abraham viewed this ram as Jehovah’s provision and therefore named the place Jehovah-jireh.—Gen. 22:2, 13, 14.

JEHOVAH-NISSI

(Je·hoʹvah-nisʹsi) [Jehovah is my signal (pole); LXX, Jehovah is my refuge; Vg, Jehovah is my exaltation].

The name of the memorial altar erected by Moses after Israel’s successful battle against the Amalekites at Rephidim.—Ex. 17:8, 13-16.

JEHOVAH OF ARMIES

This expression, found over 280 times in the Scriptures, translates the Hebrew Y^eho·wahʹ ts^eva·ʼohthʹ. The prophetic books, particularly Isaiah, Jeremiah and Zechariah, contain by far the majority of its occurrences. Paul and James, quoting from or alluding to the prophecies, used the expression (transliterated into Greek) in their writings.—Rom. 9:29; Jas. 5:4; compare Isaiah 1:9.

The Hebrew word tsa·vaʼʹ (singular; plural, ts^eva·ʼohthʹ) basically means a literal army of soldiers or combat forces, as at Genesis 21:22; Deuteronomy 20:9, and many other texts. However, the term is also used in a figurative sense as in “the heavens and the earth and all their army,” or “the sun and the moon and the stars, all the army of the heavens.” (Gen. 2:1; Deut. 4:19) The plural form (ts^eva·ʼohthʹ) is employed a number of times as applying to the Israelite forces, as at Exodus 6:26; 7:4; Numbers 33:1; Psalms 44:9; 60:10. Some scholars believe that the “armies” in the expression “Jehovah of armies” include not only the angelic forces but also the Israelite army and the inanimate heavenly bodies. However, it appears that the “armies” signified are primarily, if not exclusively, the angelic forces.

When Joshua saw an angelic visitor near Jericho and asked him if he was for Israel or for the enemy side, the reply was, “No, but I—as prince of the army of Jehovah I have now come.” (Josh. 5:13-15) The prophet Micaiah told Kings Ahab and Jehoshaphat, “I certainly see Jehovah sitting upon his throne and all the army of the heavens standing by him, to his right and to his left,” clearly referring to Jehovah’s spirit sons. (1 Ki. 22:19-21) The use of the plural form in “Jehovah of armies” is appropriate, inasmuch as the angelic forces are described, not only in divisions of cherubs, seraphs and angels (Isa. 6:2, 3; Gen. 3:24; Rev. 5:11), but also as forming organized groups, so that Jesus Christ could speak of having “more than twelve legions of angels” available at his call. (Matt. 26:53) In Hezekiah’s plea to Jehovah for help he called him “Jehovah of armies, the God of Israel, sitting upon the cherubs,” evidently alluding to the ark of the covenant and the cherub figures on its cover, symbolizing Jehovah’s heavenly throne. (Isa. 37:16; compare 1 Samuel 4:4; 2 Samuel 6:2.) Elisha’s fearful servant was reassured by a miraculous vision in which he saw the mountains around the besieged city of Elisha’s residence “full of horses and war chariots of fire,” part of Jehovah’s angelic hosts.—2 Ki. 6:15-17.

The expression “Jehovah of armies” thus conveys the sense of power, the power held by the Sovereign Ruler of the universe, who has at his command vast forces of spirit creatures. (Ps. 103:20, 21; 148:1, 2; Isa. 1:24; Jer. 32:17, 18) It thus commands deep respect and awe, while at the same time being a source of comfort and encouragement to Jehovah’s servants. David, alone and unaided by any earthly military force, challenged the formidable Philistine Goliath in “the name of Jehovah of armies, the God of the battle lines of Israel.” (1 Sam. 17:45) Not only in times of literal battle, but also in all other trialsome situations or occasions of importance, God’s people as a whole and as individuals could take courage and hope from recognizing the majesty of Jehovah’s Sovereign position, reflected in his control over the mighty forces serving from his heavenly courts. (1 Sam. 1:9-11; 2 Sam. 6:18; 7:25-29) The use of the expression “Jehovah of armies” by the prophets supplied yet one more reason for those hearing the prophecies to be certain of their fulfillment.

JEHOVAH’S DAY

See DAY OF JEHOVAH.

JEHOVAH-SHALOM

(Je·hoʹvah-shaʹlom) [Jehovah is peace].

The name given to the altar that Gideon built at Ophrah W of the Jordan. After having seen Jehovah’s angel, Gideon feared that he would die. But he was assured: “Peace be yours. Do not fear. You will not die.” Out of gratitude, Gideon built the altar, evidently not for sacrifice, but as a memorial to Jehovah.—Judg. 6:22-24.

JEHOZABAD

(Je·hozʹa·bad) [Jehovah has bestowed].

1. The second of Obed-edom’s eight sons included among the sanctuary gatekeepers.—1 Chron. 26:1, 4, 5, 13, 15.

2. A Benjamite officer over 180,000 in King Jehoshaphat’s army.—2 Chron. 17:17, 18.

3. An accomplice in the slaying of King Jehoash of Judah. Jehozabad and Jozacar, servants of Jehoash, put the king to death on account of his murdering Jehoiada’s son Zechariah. They themselves were killed by Jehoash’s son and successor Amaziah. Jehozabad was the son of a Moabitess named Shimrith (likely the same as Shomer).—2 Ki. 12:20, 21; 2 Chron. 24:20-22, 25-27; 25:1, 3.

JEHOZADAK

(Je·hozʹa·dak), Jozadak (Joʹza·dak) [Jehovah is righteous].

The shorter form is used in Nehemiah, the longer form elsewhere.

Father of High Priest Jeshua (or Joshua). (Ezra 3:2; Hag. 1:12; Zech. 6:11) Jehozadak was taken into captivity after Nebuchadnezzar killed his father, chief Priest Seraiah, and thus through him the high-priestly line was preserved.—1 Chron. 6:14, 15; 2 Ki. 25:18-21; Neh. 12:26.

JEHU

(Jeʹhu) [probably, Jehovah is he].

l. A Benjamite of the city of Anathoth who came as volunteer to serve with David. David was then at Ziklag as a refugee from King Saul. Jehu was among the mighty men “armed with the bow, using the right hand and using the left hand with stones or with arrows in the bow.”—1 Chron. 12:1-3.

2. A prophet, the son of Hanani. He foretold the destruction of the house of Baasha, king of Israel. (1 Ki. 16:1-4, 7, 12) More than thirty-three years later, a prophet by the same name (and, hence, perhaps the same person) reproved King Jehoshaphat of Judah for his friendship and assistance to wicked King Ahab of Israel. (2 Chron. 19:1-3) At 2 Chronicles 20:34 Jehoshaphat’s history is said to be written “among the words of Jehu the son of Hanani, which were inserted in the Book of the Kings of Israel.”

3. The son of Jehoshaphat (not King Jehoshaphat of Judah) and grandson of Nimshi. (2 Ki. 9:14) Jehu ruled as king of Israel from about 905 to 876 B.C.E. During the reign of King Ahab of Israel, Elijah the prophet had fled to Mount Horeb to escape death at the hands of Ahab’s wife Jezebel. God commanded Elijah to go back and to anoint three men: Elisha as Elijah’s successor, Hazael as king of Syria, and Jehu as king of Israel. (1 Ki. 19:15, 16) Elijah anointed Elisha (or, appointed him; see ANOINTED, ANOINTING). However, the anointing of Jehu remained for Elijah’s successor Elisha actually to perform.

Was this leaving of Jehu’s anointing to Elisha due to procrastination on Elijah’s part? No. A while after giving Elijah the command, Jehovah told him that the calamity on Ahab’s house (to be executed by Jehu) would not come in Ahab’s day, but in the days of Ahab’s son. (1 Ki. 21:27-29) So it is evident that the delay was by Jehovah’s guidance and not because of laxity on Elijah’s part. But Jehovah timed the anointing exactly right, when the opportunity was ripe for Jehu to put the anointing immediately into effect by action. And, in harmony with Jehu’s decisive and dynamic personality, he did not lose a moment, but acted immediately.

The due time came. It was a time of war. Ahab was now dead and his son Jehoram was ruling. Israel’s army was gathered at Ramoth-gilead, keeping guard against the forces of Hazael king of Syria. Jehu was there as one of the military commanders. (2 Ki. 8:28; 9:14) About thirteen years earlier, he and his adjutant, Bidkar, as soldiers in the army of Ahab, had been present when Elijah had denounced Ahab, prophesying that Jehovah would ‘repay Ahab in the tract of land belonging to Naboth.’ This tract had been taken by Ahab after his wife Jezebel had brought about Naboth’s murder.—1 Ki. 21:11-19; 2 Ki. 9:24-26.

As Israel’s military force kept guard at Ramoth-gilead, King Jehoram of Israel was at Jezreel recovering from wounds he had received at the hands of the Syrians at Ramah. The king of Judah, Ahaziah, was also there. He was a nephew of Jehoram, for his mother was Athaliah the sister of Jehoram of Israel and the daughter of Ahab and Jezebel. King Ahaziah had come to Jezreel on a visit to his sick uncle, Jehoram.—2 Ki. 8:25, 26, 28, 29.

JEHU’S ANOINTING

Elisha called one of the sons of the prophets, his attendant, telling him to take a flask of oil, to go to the Israelite camp at Ramoth-gilead, there anoint Jehu, and flee. Elisha’s attendant obeyed, calling Jehu away from the other officers into a house, where he anointed him and stated Jehu’s commission to destroy the entire house of Ahab. Then the attendant fled, as Elisha had directed.—2 Ki. 9:1-10.

On coming out of the house Jehu tried to pass off the matter lightly, as though the prophet had