[1] This form, _Yahweh_, as the correct one, is generally used in the
separate articles throughout this work.
[2] See Josephus, Ant. ii. 12, 4; Philo, _Vita Mosis_, iii. 11 (ii.
§114, ed. Cohn and Wendland); ib. iii. 27 (ii. §206). The Palestinian
authorities more correctly interpreted Lev. xxiv. 15 seq., not of the
mere utterance of the name, but of the use of the name of God in
blaspheming God.
[3] _Siphrê_, Num. §§ 39, 43; _M. Sotah_, iii. 7; _Sotah_, 38_a_. The
tradition that the utterance of the name in the daily benedictions
ceased with the death of Simeon the Just, two centuries or more
before the Christian era, perhaps arose from a misunderstanding of
_Menahoth_, 109_b_; in any case it cannot stand against the testimony
of older and more authoritative texts.
[4] _Yoma_, 39b; _Jer. Yoma_, iii. 7; _Kiddushin_, 71_a_.
[5] R. Johanan (second half of the 3rd century), _Kiddushin_, 71a.
[6] Kiddushin, l.c. = _Pesahim_, 50a.
[7] _M. Sanhedrin_, x. 1; Abba Saul, end of 2nd century.
[8] _Jer. Sanhedrin_, x. 1; R. Mana, 4th century.
[9] _Strom._ v. 6. Variants: [Greek: Ia oue, Ia ouai]; cod. L.
[Greek: Iaou].
[10] _Panarion_, Haer. 40, 5; cf. Lagarde, _Psalter juxta Hebraeos_,
154.
[11] _Quaest._ 15 in Exod.; _Fab. haeret. compend._ v. 3, _sub fin_.
[12] [Greek: Aïa] occurs also in the great magical papyrus of Paris,
1. 3020 (Wessely, _Denkschrift. Wien. Akad._, Phil. Hist. Kl., XXXVI.
p. 120), and in the Leiden Papyrus, xvii. 31.
[13] See Deissmann, _Bibelstudien_, 13 sqq.
[14] See Driver, _Studia Biblica_, I. 20.
[15] See Montgomery, _Journal of Biblical Literature_, xxv.
(1906),49-51.
[16] _Chronographia_, Paris, 1567 (ed. Paris, 1600, p. 79 seq.).
[17] This transcription will be used henceforth.
[18] _A-se-itas_, a scholastic Latin expression for the quality of
existing by oneself.
[19] The critical difficulties of these verses need not be discussed
here. See W. R. Arnold, "The Divine Name in Exodus iii. 14," _Journal
of Biblical Literature_, XXIV. (1905), 107-165.
[20] Cf. also _hawwah_, "desire," Mic. vii. 3; Prov. x. 3.
[21] See HEBREW RELIGION.
[22] The divergent Judaean tradition, according to which the
forefathers had worshipped Yahweh from time immemorial, may indicate
that Judah and the kindred clans had in fact been worshippers of
Yahweh before the time of Moses.
[23] The form _Yahu_, or _Yaho_, occurs not only in composition, but
by itself; see _Aramaic Papyri discovered at Assuan_, B 4, 6, 11; E
14; J 6. This is doubtless the original of [Greek: Iaô], frequently
found in Greek authors and in magical texts as the name of the God of
the Jews.
[24] See a collection and critical estimate of this evidence by
Zimmern, _Die Keilinschriften und das Alte Testament_, 465 sqq.
[25] _Babel und Bibel_, 1902. The enormous, and for the most part
ephemeral, literature provoked by Delitzsch's lecture cannot be cited
here.
[26] _Denkschriften d. Wien. Akad._, L. iv. p. 115 seq. (1904).
[27] _Wo lag das Paradies?_ (1881), pp. 158-166.
JEHU, son of Jehoshaphat and grandson of Nimshi, in the Bible, a general
of Ahab and Jehoram, and, later, king of Israel. Ahaziah son of Jehoram
of Judah and Jehoram brother of Ahaziah of Israel had taken joint action
against the Aramaeans of Damascus who were attacking Ramoth-Gilead under
Hazael. Jehoram had returned wounded to his palace at Jezreel, whither
Ahaziah had come down to visit him. Jehu, meanwhile, remained at the
seat of war, and the prophet Elisha sent a messenger to anoint him king.
The general at once acknowledged the call, "drove furiously" to Jezreel,
and, having slain both kings, proceeded to exterminate the whole of the
royal family (2 Kings ix., x.). A similar fate befell the royal princes
of Judah (see ATHALIAH), and thus, for a time at least, the new king
must have had complete control over the two kingdoms (cf. 2 Chron. xxii.
9). Israelite historians viewed these events as a great religious
revolution inspired by Elijah and initiated by Elisha, as the overthrow
of the worship of Baal, and as a retribution for the cruel murder of
Naboth the Jezreelite (see JEZEBEL). A vivid description is given of the
destruction of the prophets of Baal at the temple in Samaria (2 Kings x.
27; contrast iii. 2). While Jehu was supported by the Rechabites in his
reforming zeal, a similar revolt against Baalism in Judah is ascribed to
the priest Jehoiada (see JOASH). In the tragedies of the period it seems
clear that Elisha's interest in both Jehu and the Syrian Hazael (2 Kings
viii. 7 sqq.) had some political significance, and in opposition to the
"Deuteronomic" the commendation in 2 Kings x. 28 sqq., Hosea's
denunciation (i. 4) indicates the judgment which was passed upon Jehu's
bloodshed in other circles.
In the course of an expedition against Hazael in 842 Shalmaneser II. of
Assyria received tribute of silver and gold from Ya-u-a son of Omri,[1]
Tyre and Sidon; another attack followed in 839. For some years after
this Assyria was unable to interfere, and war broke out between Damascus
and Israel. The Israelite story, which may perhaps be supplemented from
Judaean sources (see JOASH), records a great loss of territory on the
east of the Jordan (2 Kings x. 32 seq.). Under Jehu's successor Jehoahaz
there was continual war with Hazael and his son Benhadad, but relief was
obtained by his grandson Joash, and the land recovered complete
independence under Jeroboam.
Jehu is also the name of a prophet of the time of Baasha and
Jehoshaphat (1 Kings xvi.; 2 Chron. xix., xx.). (S. A. C.)