The Mo.slem names for the valley between the IJaram, esh-Shcrtf and Mount Olivet are Wddy Jahannum, IK. Sitti Maryam (from 'the tomb of the Virgin '), W. Jushafat or Shafat (Seetzen), W. JehishAfat (Robinson), \V. cl-Jos.
In addition to this valley parting Jerusalem from Olivet being called Jeho.sliaphat, the name also occurs in or adjacent to the valley. In the time of Arculf (c. 680) tlie tower of .lehoshaphat was shown in the valley near the church of St. M.iry. In the time of Maundrell (c. 1697) the present so-called tomb of Jehoshaphat went by the same name (Early Travels, p. 468). In Citez de Jheru- salcm (c. 1187) there is the street of Josafas, lead- ing through the Josafas g.ate (present St. Stephen's gate) into the valley of Jehoshaphat. John of WUrzburg (c. 1213) also speaks of the gates of Josafat leading into the valley of Jehoshaphat, and of the monument of king Josaphat ' from which the valley was named.'
LiTERATURB.— In ndditioD to the authorities cited in the article, the reader niav consult Baedekcr-Socin, Pat.^ 93 ; Neu- bauer, Grfo?. du Talmud, 61 (. ; Robinson, niU^ i. 208 ff.; Driver, Joel and Amos, est.; Nowack, El. Proph. 108; Ben- linger, Heb. Arch. 41. C. WaRREN.
JEHOSHEBA (yjr^n; 2 K IV, Jehoshabeath, nfisnn; 2 Ch 22" 'J" is an oath.' Stanley, JervLih Ch., Lect. 35, compares the variants Elisheba and 'EXiffa^^T). — She was daughter of Jehoram of Judah, but not of Athaliah, according to Jos. {Ant. IX. vii. 1 ; Jerome, Qu. Heb. on2Ch21"). On the death of her half-brother Ahaziah, she was instrumental in preserving the Davidic stock by concealing the infant Jehoash in a lumber-room of the palace (RVm). She seems to have had apartments in ' the house of the Lord,' i.e. in the temple precincts ; and, according to the Chronicler, was wife of Jehoiada. This is the only recorded instance of the intermarriage of a high priest with a princess of the royal house, but probably it was no very extraordinary distinction (cf. 1 Iv 4"-''). See Athaliah, Jehoash, Jehoiada.
N. J. D. White.
JEHOSHOA, JEHOSHUAH.— The AV has fol- lowed the Geneva Bible in spelling Joshua's nama once (Nu 13'") Jehoshua. In 1 Ch 7" the trans- lators of AV have again followed the Gen. Bible,
JEHOVAH
JEHOZALAD
563
but have aUded an h by inadvertence, giving the unique and wTong form Jehoshuah. Kv has restored Joshua in both places.
JEHOVAH.— See God, p. 199*.
JEHOYAH-JIREH (n^n; mn-).— In Gn 22" the name given to the place at which Abraham sacri- ficed the ram instead of his son. The name means ' J" seeth,' i.e. (cf. 16" ' Thou art a God of seeivfj ' ; also E.x 3', Ps 35^ etc.) sees the needs of His servants, and relieves them accordingly ; but there is, no doubt, an allusion at the same time to the sense which the same verb ha.s in v.* ' God will see for himself (i.e. look out, provide ; so 1 S I6'' ") the lamb for a bumt-oirering.' A ditlicultj', how- ever, arises in conne.vion with the followmg ex- planatory clause, which is partly ambiguous, and partly does not correspond, as it would be expected to do, with the name to which it is attached : ' so that it is said today, .int ni.r in^ " in the mount of J' nxy."' The ' mount of J"' is a designation of the temple-hill (Is 2' 30^, Ps 24^), and the tense of ' is said ' shows that the reference is to something that was said habitually (cf. Gn 10""), so that there is little doubt that the clause preserves some proverb in connexion with the Temple. If the clause stood by itself, it would be most naturally ren- dered 'In the mount of J" one is seen (appears),' i.e. men, people, appear, — the reference being to the custom of visitmg the Temple at pilgrimages (' appear,' as Ex 23", 1 S 1", Ps 84') ; but this ren- dering could only be ado]>ted upon the supposition that the connexum with the i)receding clause was of a purely verbal nature. Other renderings are ' in the mount of J" it is seen" (i.e. provided), or 'he [J*] is .seen (appears),' or (Ew., Del., Keil, Dillm., Kautzsch-Socin) 'in the mount (where) J" aiijicars' (the sentence in this case being incora- jilete, as 10'"'). t It is objected to the first of these renderings that the Niim. of tnt does not occur in the sense of ' be provided ' ; but if ' see ' can be used absolutely (41") in the sense of ' look out,' it does not seem impossible that ' be seen ' might be useil similarly; still, it is true that, if the proverb had once an independent existence, this would not be a natural or obvious sense for the verb to have. In the two other renderings, the connexion of the proverb with the name ' Jchovah-jireh' depends upon the double sense of the word ' see ' : J" ' sees' the needs of those who come to worship before Him on Zion, and then 'is seen,' i.e. reveals Him- self to them by answering their prayers, and supplying their wants : His' seeing,' in other words, takes practical ell'ect in a ' being seen.'t On the nliole, unless the first suggestion made above be adopted, this may be said to be the best explana- tion of the pa.ssage.