H. Leclercq, in art. ' Abriviations ' in Cabrol's Diet. d'Archiol. Chriticnne, has a special paragraph *de I'abr^viation IHV, IHS' (col. 177-lSO). The earliest coins exhibiting the symbol IHS arc of Justinian II. (685-695, and 705-711). In the legend IbSVS XPISTVS NICA found on coins of Constantine 11. (780- 791), the second letter is pronounced to be the Greek r, despite the C in NICA. On the story that the monogram of Christ was found written on the heart of Ignatius (fito^epe?), when at his martyrdom it was laid bare by the claws of the lions, see A. Bell, The Saints in Christian Art, i. [1901] p. 205.
On the power of the name "Iviff-oi:? , which cannot be translated, see Origen, c. Cels. i. 25 : like the names llichael. GabrieJ,
Raphael, xxi i ^ulTtpot 'Ir^traZi, cu TO otafjca. fAvpiotji r,in (yapyais iufictTeti hoLtfjuiva; iliXanrocv -^i/xaiv zixi tnufjutTuf, It/ipyri^etv tiS ixttvouS
We have as yet no explanation of the statement of Irenaius : * Jesus autem nomen secundum propriam Hebraiorum linguam litterarum est duarum ac dimidiae, sicut periti eorum dicunt, significans dominum euni, qui continet coelum et terram, quia Jesus secundum antiquani Hebraicam linguam cesium est : terra autem iterum sura usser dicitur' (= sma I'ERS? 'heaven and earth'). In another passage Irenaeus writes; 'Nihilominus autem et unigenitus et maxime autem super omnia nomen, quod dicitur Deus, quod et ipsum hebraice Bartcch dicitur, et duas et dimidium habet literas.'
The Jews now writi' i::-, wlii( h is explained by Handler (icxico?!. (/rr A''!'i-rri,tf,ircn, 1897) icu' nn' insii, by Lagarde {Mi//, i/iiihj, n. ii. '290) n3Kn'i 'er '• ' may his name (and meiuury) be wiped out (and perish) ' ; Jastrow's Dictionary explains it as an abbreviation of yiu" ; Reuchlin and other Christian Hebraists wrote the name rrnr.T, as a combination of the tetragrammaton mn\ with v. wherein they found deep mysteries.
The first letter of the Greek 'Iijo-oPs seems to be treated as a consonant in the hexameter
*I(7aaA- I i)5 'laJAw^ ^\-q\aovs Aai'tl7;X t' *HXmy, Sib. Or. ii. 247 ; also in the verse of Theodorus Prodromus : rod 5' 'IjjcroO OavdvTos 'loiiSaj /i^j/ei. On its numerical value (10) and its straight form see speculations in Clement's Pmdag. i. 9. 25 ^ evBc7a Kal Kara fpCtnv, ijv alviTTeraL to 'Iwra rod 'I7;(ro0, 7) dyaBuaivTi ai'/roO, and ii. 43. 3, the psalter of ten strings ; in Epiphanius, Hcer. I. 3 = the 10th of Nisan, on which the Paschal lamb was chosen ; the tithes (ScKOToi eruT-nptov dpxr] dvo/xaros "iTjcroO) in Apost. Const, ii. 25 ; in the Oims impcrf. in Mt. (Migne, Ivi. 618).
On the spelling of the name in the Latin MSS of the Bible, lesus, Ihesus, Hiesus, see Wordsworth- AVIiite on Mt P and p. 776 ; H. J. Lawlor, Chapters on the Book of Mulling, p. 76; the letter of Ama- larius to Bp. Jonas of Orleans and to Abp. Jere- mias of Sens 'de nomine dni Ie.su,' whether iho or IHS is the correct spelling, whether the middle letter is the Greek ij or the Latin h, whether the last letter is Greek or Latin. In the Russian Church there was at one time a violent disi)utn alxjut this orthographical question. In mediieval
JEWS
JOHN THE BAPTIST
861
poetry, for instance in Ekkehart IV. of St. Gall, Jsus is made to rhyme with visus, etc. :
DamasiLS formed the lines :
' In rebus tantis Trina conjunctio mundl Erigit humanum sensum laudare venustE, Sola salus nobis et mundi sumnia potestaS Venit peccati nodum dissolvere fructU Summa salua cunotis nituit per secula terriS."
The Mohammedan form 'Isd was certainly adapted to get an assonance -with Musa (like Ibrahim with Ismail, Kabil with Habil), and not to identify the name with Esau. This was the more easy because the Nestorians pronounced the name Is)id, not Jcshu like the Jacobites. On the proposal to introduce the Mohammedan form 'Isa instead of Gisu into the Urdu NT, see Bible House Papers, No. iii. p. 28.
That the name contains 4 vowels and one consonant doubled, and has the numerical value S8S (10+8+200+70+400+200), is shown by Sib. Or. i. 32Gff. and by the speculations of the Marcosians (Iren. xv, 2 ; Ilippol. vi. 50).
On the monograms for the name of Jesus see PRE^ xii. egp. p. 371 f.; .Jerome, *de monogrammaXPl' in Amcdota Maredao- tana, iii. 3 (1903), pp. 196-193 ; P. Cafaro, I'ebreo nome Gem, Napoli, 1890, p. 390.
In the Ethiopian Church the name Jesus is avoided as a proper name {ZDMG xxviii. 309) ; in the Syriac Church it is 'stUl very commonly used as a man's name' (Maclean, Diet, of the Dia- lects of Vernacular Syriac, 1901). It would be an interesting task to collect the proper names formed with Jesus as first or second part ; they seem especially frequent in the Syriac and Persian Churches. Eb. Nestle.
JEWS. — This term, originally perhaps applied only to men of the tribe of Judali, ' men of Judaea,'
is employed in the Gospels (1) in ojiposition to
Gentiles, proselytes, or Samaritans : Mk 7^,
49. 23 51 6-r 72 1910. 42 . (2) specially of Jews as an
, Jn 2<'- 1
tagonistic to our Lord, a usage which is character- istic of Jn. as distinguished from the Synoptics : Mt 2815, Jn e"-"*- S-"-^' 9'8 lO'" ll"-3i.s3.36 10?. n_ On the inferences that have been drawn from this usage as to the authorship and date of the Fourth Gospel, see art. John (Gospel of). ' The Jews ' in this sense were blind followers of the Pharisees, and bitter opponents of Christ. Scrupulous about all the practices sanctioned by the elders, — washing of hands, of cups and pots and brazen vessels. Sabbath observance, etc. (Mk 7^- *, Jn 5'" etc.), — they had forsaken the ' old paths ' trodden by their fathers, and the things commanded by God. ' For fear of the Jews ' men hesitated to confess Christ (Jn 7^= 9=-).