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Jehovah of ArmiesAid to Bible Understanding
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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.
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Jehovah’s DayAid to Bible Understanding
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JEHOVAH’S DAY
See DAY OF JEHOVAH.
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Jehovah-shalomAid to Bible Understanding
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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.
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JehozabadAid to Bible Understanding
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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.
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JehozadakAid to Bible Understanding
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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.
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JehuAid to Bible Understanding
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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
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