VI. Literature. — For a full discussion of the questions connected with this sacred name, see, in addition to the above-cited works, Gataker, De nom. Dei tetragram., in his 0pp. Crit. (Traj. ad Khen. 1698) ; Meier, Lectio nam. tetragram. exam. (Viterbo, 1725) ; Capellus, Or. de nom. Jehova, in his Criticn Sac. p. GOO ; Crusius, Comment, de nominis tetrar/ram. signif. (Lips. 1758) ; Malani, De Dei nom.juxta Heb. comment, crit. (Lucca;, 17G7) ; Koppo, In- ierpretat.formulce, etc. ((Jottingen, 1783), and in Pott's Sylloge, iv, 50-66 ; Eichhorn, Biblioth. v, 556-560; Wahl, D.Xumen Gottes Jehova, excurs. i to his Ilahbalcuk; J. D. ]\Iichaelis, De Jehova ah yEgi/ptiis culto, etc., in his Zerst. kl. Schrift. (Jena, 1795) ; Brendel, War Jehova bei den Heb. Moss ein Nationalgott? (Landsb. 1821) [see Theol. Armal. for 1822, p. 384] ; R. Abr. ben-Ezra, Sepher Ilas- shem, mit Comm. by Lippmann (Fidda, 1834) ; Landauer, Jehova n. Elohim "(Stuttg. 1836) ; Gambler, Titles of Je- hovah (London, 1853) ; De Burgos, De nomine tetragram- mato (Frankf. 1604 ; Amsterd. 1634) ; Fischer, id. (Tlib. 1717); Jahn, De nini (Wittenb. 1755); Rafael ben- David, m'^^lbyn (Venice, 1662) ; Reineccius, De mni (Leipz. 1695-6)'; Snoilshik, id. (Wittenb. 1621) ; Ste- phani, id. (Leips. 1677) ; Sylburg, De Jehova (Strasburg, 1643) ; Volkmar, De nominibus divinis (Wittenb. 1679) ; Kbchler, De pronunciatione et vi mrr^ (Erlangen, 1867) ; Kurtz, Hist, of the Old Covenant, i, 18 sq. ; ii, 98, 215. See Elohim.
Jeho'vah-ji'reh (Hebrew Y'ehovah' Yireh', tiling nX"i^, Jehovah will see, i. e. provide ; Sept. Kvpiog tlciv, Vulg. Dominus videt), the symbolical epithet given by Abraham to the scene of his offering of the ram provi- dentially supplied in place of his son (Gen. xxii, 14), evidently with allusion to his own reply to Isaac's in- quiry (verse 8). See MouizVii.
Jeho'vah-nis'si (Hebrew Yehovah' Nissi', ilitl^ •iSS, Jehovah is mg banner; Septuag. Kuqioq KaTa<pvyi] [xov, Vulg. Dominus exaltatio mea'), the symbolical title bestowed by Moses upon the altar which he erected on the hill where his uplifted hands in prayer had caused Israel to prevail, stated in the text to have been intend- ed as a memento of God's purpose to exterminate the Amalekites (Exod. xvii, 15). See Rephidim. The phraseology in the original is peculiar : " For [the J hand [is] on [the] throne (03,? read D3, banner) of Jah," which the A. V. glosses, " Because the Lord hath sworn," q. d. lifted up his hand. See Oath ; Hand. " The signilicance of the name is probably contained in the allusion to the staff which Moses held in his hand as a banner during the engagement, and the raising or low- ering of which turned the fortune of battle in favor of the Israelites or their enemies. God is thus recognised in the memorial-altar as the deliverer of his people, who leads them to victory, and is their rallying-point in time of peril. On the figurative use of ' banner,' see Psa. Ix, 4; Isa. xi, 10" (Smith). See Baxxer.
Jeho'vah-sha'lom (Hebrew Yehovah' Shalom', Bibd mn^,Je/(o;-«/« gives />e«C¥, i.e. prosperity; Sept. ElpijV)] Kvpiov, Vulgate Domini pax), the appellation given by Gideon to an altar erected by him on the spot where the divine angel appeared to him and wrought the miracles which contirmed his mission ; in commem- oration of the success thus betokened to him (" Peace be mito thee") ; stated to have been extant at a late day in Ophrah (Judg. vi, 24). (See Crifici Saa-i, ii, 949; Balthasar, De Altari Gideonis, Gryph. 1746.) See Gid- eon.
Jeho'vah-sham'mah (Heb. Yehovah' Sham'mah,
n^'j nitT^, Jehovah is there; Sept. Ki/piog t/cjt,ViUg. Dominus ibidem, Auth.Vers. "The Lord is there"), the symbolical title conferred by Ezekiel upon the spiritual representation of Jerusalam seen by him in his vision (Ezek. xlviii, 35) ; under a figure evidently of like im- port with the description of the new Jerusalem in the Apocalypse (Rev. xxi, 3; xxii, 3). In the Old-Test, prophecy it appears to have been a type of the Gospel Church (comp. Ijimanukl), probably through a prima- ry reference to the restoration of the Jewish metropolis after the Exile, and perhaps of the recovery of the Jews to Christianity, whereas the N.-T. seer carries forward the symbol to the heavenly abode of the saints (comp, Jer. xxxiii, 16).
Jeho'vah-tsid'kenu (Heb. Yehovah' Tsidke'nu, IJl?"!^ 'Tl'TI', Jehovah is our righteousness, i. e. deliver- er, see Gesenius, Thes. Heb. p. 1151, b; Sept. KvpioQ <?(- Kawauvr) r'niiLv, but Kvpiog' 'laiiriSiK in Jer. xxiii, 6; Vulg. Dominus Justus noster ; Auth.Vers. " The Lord our righteousness"), an epithet applied by the prophet to the Messiah (Jer. xxiii, 6), and likewise to Jerusalem (Jer. xxiii, 16), as symbolical of the spiritual prosperity of God's people in the Christian dispensation. (See Clarke's Comment, on the passages.) By some, the epi- thet in the former passage, at least, is regarded as as- cribing to the JVIessiah the name Jehovah, and assert- ing that he is or brings righteousness to man (Smith's Scriptui'e Testimony to the Messiah, i, 271, 4th ed. ; Hen- derson's note on the passage; Alexander's Connection and Harmony of the O.aml N. T. p. 287, 2d ed.) ; while others think that the appellation here given to the Mes- siah is, like that given by jMoses to the altar he erected, and which he called Jehovah - nissi, simply a concise utterance of the faith of Israel, that by means of the jNIessiah God will cause righteousness to flourish (Heng- stenberg's Christ ology, ii, 417). The strongest argu- ment in favor of the latter is derived from Jer. xxxiii, 16, where the same name is given to the city of Jerusa- lem, and where it can only receive such an explanation.