them whenever they would repent of their sins, and forsake them; and to the future glory which would arise on the Church of God, and on such as were steadfast in his service, when the "Desire of Nations" should come, and all flesh should see the salvation of God. The just and natural order of this book is as follows:

1. The prophecies uttered in Josiah's reign, ch. i. -xii.

2. In Jehoiakim's, ch. xiii., xx., xxii., xxiii., XXXV., xxxvi., xlv.-xlviii., xlix. 1-33.

3. In Zedekiah's, ch. xxi., xxiv., xxvii., xxxiv., xxxvii.-xxxix., xlix. 34-39; 1., li.

4. In Gedaliah's, ch. xl.-xliv. This arrangement of the matter will make the book much more intelligible to the reader. The fifty-second chapter, which seems to have been compiled from the latter part of the second book of Kings, was probably added to the book by Ezra; and seems designed partly as an illustration of the accomplishment of Jeremiah's prophecies respecting Zedekiah, and partly as an introduction to the Lamentations. The style is not so beautiful and compact as that of Isaiah. It is in general soft and easy, and bears upon it the mark and pressure of the time. The prophet's heart is full of anguish, for his times were those of calamity and sorrow. The ruin of his country was at hand, and he beheld it with a breaking heart. But his eye, filled with tears, glances ever and anon into the future, and beholds glory and prosperity dawning again through the "Lord our Righteousness." Sorrow, however, was his companion, and his usual language is that of complaint and lamentation-"Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daugher of my people!" (Jer. ix. 1.) His prevalent tone is that of melancholy; and he indulges in those tender repetitions which are natural to sorrow. The unparalleled fate of the holy city is told in language of unrivalled pathos. Some portions of his writings bear a remarkable similarity to some of the other prophets. For example-Jer. xlviii. and Isa. xv., xvi., concerning Moab; Jer. xlix. 7-17 and Obad. verses 1-6, concerning

Edom.

The soft and susceptible spirit of the prophet was so wrought on by the oracles of other seers that he insensibly reproduced their imagery in his own compositions. Sometimes he repeats whole passages from himself, as in the following instances:-Chap. viii. 10, sqq. (comp. vi. 13, sqq.), ix. 8 (comp. v. 9), xi. 12, sq. (comp. ii. 28), xx. 12 (comp. ii. 20), xxii. 4 (comp. xvii. 25), xxiii. 7, sq. (comp. xvi. 14, sq.), xxvi. 6 (comp. vii. 14), xxx. 23, sq. (comp. xxiii. 19, sq.), xxxiii. 25, sq. (comp. xxxi. 35, sq.), xliii. 11 (comp. xv. 2), xlvi. 28 (comp. xxx. 11).

His mind was so deeply and sorrowfully impressed with certain scenes and events that he dwells upon them with all the tenacity of overwhelming anguish. He is borne away by his agony, and yet, as Jerome says, though

simple in his language, he is profound in the majesty of his thoughts.

JEREMIAH, LAMENTATIONS OF (the book immediately succeeding the prophecy), are a series of elegies written in view of the dreadful calamities which the city of Jerusalem, and the Jewish nation generally, were to suffer for their continued rebellion against God; and these events are described as if they were actually accomplished. The Lamentations of Jeremiah have been regarded by distinguished critics as the most perfect and regular elegiac composition in the world. One would think (as has been long ago remarked, and the remark has been often copied), that every letter was written with a tear, and every word with the anguish of a broken heart, by one who never breathed but in a sigh, nor spoke but in a groan.

An old tradition mentions Jeremiah as the author. It is contained in the beginning of the first chapter of the Septuagint version,"And it came to pass after that Israel was taken captive, and Jerusalem was laid waste, that Jeremiah sat weeping, and lamented this lamentation over Jerusalem, and said"

The contents, spirit, tone, and language of the book agree with this tradition. The poet has adopted the alphabetic form, and each chapter is divided into twenty-two periods, to correspond to the letters in the Hebrew alphabet. The first four chapters are in the form of acrostics. In the first three chapters each verse contains three lines, and the initial letters are, with a slight variation, in the order of the letters in the alphabet. In the fourth chapter each verse consists of four lines. In the third the alphabet is repeated three times.

Jeremiah also wrote an elegy on the good king Josiah (2 Chr. xxxv. 25); and some have supposed that this elegy is our present Book of Lamentations; but, as we have remarked, they refer to other events-to national and personal calamity.

JERICHO (Num. xxii. 1)—one of the oldest cities in the Holy Land, was situated in the tribe of Benjamin, about 20 miles from Jerusalem and 2 from the river Jordan. This, or some place in its vicinity, is called "the city of palm trees;" (Deut. xxxiv. 3); perhaps from the abundant growth of the palm tree in that neighbourhood. The word Jericho may be from Jareach, the moon; and the worship of the moon may have prevailed there. This city, which was next in size to Jerusalem, was beseiged and subdued by the Israelites immediately after the passage of the Jordan. The seige was conducted under the divine direction; and, at a given signal, by the immediate interposition of miraculous power, the walls fell flat to the earth, probably destroying many lives, and throwing the citizens into universal consternation. Israelites marched directly to the heart of the city, and in obedience to the express command of God, they put to death every living creature, except Rahab and her family, who were rescued by the men sent as spies from the

The

camp of Israel (Josh. ii. 1, 2), whom she had concealed. The city itself was then set on fire, everything in it, except the vessels of gold, silver, brass, and iron, which were previously removed, was burnt to ashes, and the very site of it was cursed. (Comp. Josh. vi. 26; 1 Ki. xvi. 34). (See ANATHEMA, HIEL).

A city was rebuilt near this spot, which is afterwards mentioned (2 Sam. x. 5) as containing a school of the prophets (2 Ki. ii. 5), and as being the residence of Elisha (2 Ki. ii. 18), and Zaccheus (Luke xix. 1-10). The new city may have been at the opening of the Wady Kelt. It was in the vicinity of this place that a miraculous change was effected by Elisha in the taste of the waters of a particular spring, and that the two blind men were miraculously restored by our Saviour (Matt. xx. 29-34).

Under the Romans Jericho was a royal residence, and Herod the Great died there. It was more than once laid waste and rebuilt after Herod's day; and there is now a miserable hamlet called Riha or Rah situated on the ruins of the ancient city (or, as some think, 3 or 4 miles east of it), which a modern traveller describes as a poor dirty village of the Arabs, and in the lowest state of moral degradation. The road from Jerusalem to Jericho lies through what is called the "wilderness of Jericho," and is described by modern travellers as the most dangerous and forbidding about Palestine. As lately as 1842 an English traveller, Sir Frederick Henniker, was attacked on this road by the Arabs, with fire-arms, who left him naked and severely wounded (Luke x. 30).

JERICHO, PLAINS OF (Josh. iv. 13), denote that tract of country lying between the city and river Jordan, down to the Dead Sea.

JEROBOAM-people-increasing. 1. (1 Ki. xi. 56) The son of Nebat, distinguished as "the man who made Israel to sin." He was evidently a bold and ambitious man, and held under Solomon an office of trust and responsibility; and having received from the prophet Ahijah a most singular intimation that the kingdom of Solomon was to be divided, and that he was to become the head of the ten tribes, he perhaps made the fact known, or took some means to bring about the event. At any rate, Solomon was alarmed, and took measures to apprehend Jeroboam, who fled to Egypt, and remained there till Solomon's death. Rehoboam, his son, succeeded him; and had already made himself so unpopular with ten of the tribes that they had withdrawn from his interest, and were found by Jeroboam on his return ready to receive him as their king. He fixed his residence at Shechem, which, with other cites, he fortified for the furtherance of his plans.

Fearing that if the revolted tribes should go up to the solemn national feasts at Jerusalem, they would be persuaded to return to their allegiance, and forgetting his obligations to God and his dependence on him (1 Ki. xi. 14-39), he caused two golden calves, symbols of Egyptian worship, to be erected, one at Dan, and the other

at Bethel, the extremities of his dominions, and caused a proclamation to be made, requiring the worship of these idols. The worship at Dan remained for a long period (1 Ki. xii. 26-33).

Jeroboam, having set up the idols, assembled the people at the former place, to engage in the solemn worship of them; and to show his zeal for the service, he officiated at the altar himself. But while he was thus occupied, a prophet from the land of Judah appeared in the midst of the assembly, and in the hearing of all the people, uttered a prediction, that a man by the name of Josiah should arise and destroy that altar, and should burn upon it the bones of the priests; and to confirm his authority, he gave this sign, that the altar should immediately be broken in pieces, and the ashes upon it be poured out; and it was so. Jeroboam, greatly provoked by his bold interference, put forth his hand to seize the prophet, but in a moment it was stiffened, so that he could not draw it in. Intimidated by this miraculous judgment, and convinced that the man was indeed a prophet of the Lord, he begged that he would intercede for him that his arm might be restored; which was done accordingly. Jeroboam, however, was not reformed by this divine message and double miracle, but continued to cause Israel to sin, in worshipping the calves which he had set up. His son was taken sick, and he instructed his wife to disguise herself and go to Ahijah, who was now blind with age, and consult him as to the event of the disease. The prophet was forewarned of her approach; and as soon as he heard her footsteps, he called her by name, and then recounted the sins of Jeroboam, and predicted the disgrace, ruin, and utter extirpation of his whole family, and also the captivity and dispersion of the people of Israel. He also told her that the child should die, and that the nation should mourn for him as the only individual of the house of their king who should come to a peaceful end; and also as one who, in the midst of all the idolatry and wickedness of the times, had some pious emotions, even in the house of Jeroboam. As she entered the door of her house, the child died (1 Ki. xiv. 17).

Jeroboam reigned in Israel twenty-two years, and was succeeded by his son Nadab. During his life there were almost unceasing wars between him and the house of David, but the numbers are exaggerated.

2. (2 Ki. xiv. 23-29) The son of Joash, and great-grandson of Jehu, reigned forty-one years, and followed the former Jeroboam in his idolatrous worship. The Lord, however, by him, according to the predictions of the prophet Jonah, raised the kingdom of the ten tribes to its greatest splendour. All the countries on the east of Jordan he reduced. It appears from the writings of Hosea and Amos that idleness, effeminacy, pride, oppression, injustice, idolatry, and luxury greatly prevailed in his reign (Amos ii. 6-16; v.; vi.). Nor was it long after his death, before the

JERUSALEM is situated in 31° 46′ 35" north latitude, and 35° 18′ 30′′ east longitude from Greenwich. "Salem," the latter half of the name, signifies "peace;" but of the derivation of "Jeru," the first part, a difference of opinion has existed. Among many, some have derived it from "Jerush," signifying possession;" others from "Jarah," signify ing "foundation;" and corresponding with these, the entire name has been taken to mean, in the one case, the "possession of peace;" in the other, the dwelling of peace, or it may mean, "vision of peace." The Psalmist (Ps. lxxvi. 2) speaks of Jerusalem under the simple designation "Salem," and partly from this, a general belief has prevailed that this city is the same as the Salem (Gen. xiv. 18-20) of Melchizedek, who went out and blessed Abraham when he was returning from the slaughter of the kings. Perhaps the Psalmist employed the name Salem as a poetic abbreviation, and the identification of Salem with Jerusalem has not been satisfactorily established.

According to common belief, the first notice of the site is probably under the appellation, "the land of Moriah," to which Abraham was divinely commanded to go for the purpose of presenting Isaac as a burnt offering on one of its mountains (comp. Gen. xxii. with 2 Chr. iii. 1).

The site of Jerusalem, if thus connected with the history of Abraham, seems, from the inspired historian, to have been secluded and solitary, and there is no further notice of it in the patriarchal age. On the entrance of the tribes to Canaan, under Joshua, it is presented to us at once (Josh. x.) as a royal city, and as exercising more than usual authority. It is at this point that the history of the city commences-while it was in the possession of the Jebusites (Josh. xv. 63), and by them named Jebus or Jebusi (Josh. xviii. 28; Judg. xix. 10); although by anticipation it is also in the same connection named Jerusalem.

In the first united muster of the Canaanites against Israel, Adonizedek, its king, was leader. The immediate occasion was the desertion of the Gibeonites from the common cause; and to punish them he summoned the kings of Hebron, and Jarmuth, and Lachish, and Eglon to the field with their armies (Josh. x. 1-5). Joshua with his chosen warriors hastened to the rescue of Gibeon. The allied army was entirely overthrown, the kings were taken and put to death, and their cities were captured in succession, with the exception of Jerusalem. It does not appear that Joshua, among all his conquests, ever attempted to assail it; and the capture effected by the tribe of Judah (Judg. i. 8) was either partial or only temporary. The stronghold, or what was afterwards known as mount Zion, still con

tinued in the hands of its former possessors. The Jebusites still dwelt among the children of Judah and Benjamin, on whose boundaryline their city lay (Josh. xv. 63; Judg. i. 21). Jebus continued to be pointed to as a city of the stranger-that is, not of the children of Israel" (Judg. xix. 12); and apparently it remained under the same rule onward to the days of the kings, through an intervening period of nearly 400 years.

When David had obtained undisputed authority over the tribes, he resolved to remove his court from Hebron to Jerusalem. From political considerations he deemed it to be a suitable place for the metropolis of Israel, or it may be that he was divinely directed to it as the place that God had chosen for "his rest and the ark of his strength." Laying siege to the fortress so long held by the Jebusites, he gained possession of it, and blotting out the heathen name Jebus he added the new name, "The city of David." (2 Sam. v. 1-9; 1 Chr. xi. 1-7). Thenceforth destined to be the scene of nobler transactions, David proceeded with great vigour to repair, extend, and fortify the city. He was recognized in his sovereign character by Hiram, king of Tyre; and in building his palace he was furnished by that prince with materials, and with Phoenician workmen advanced in a knowledge of architecture (2 Sam. v. 11).

Not relying upon external glory and splendour, he sought to found his throne on religion and piety. Assembling the "thousands of Israel," he brought up to the capital the ark of the covenant from Kirjath-jearim, where it had long been located. Amid great rejoicings he set it in a place prepared, and presented before it burnt offerings and peace offerings. This was the first step in constituting Jerusalem the "Holy City" (2 Sam. vi. 1-19). Proceeding onward in the same pious course, David began to entertain the design of building in Jerusalem a permanent dwelling-place for the ark (2 Sam. vii. 2); and although forbidden to build the temple himself, he did not neglect to make very ample preparations for the sacred building, foreseeing that it was to be the strength of his kingdom and the glory of his capital. He dedicated to it much gold and silver, and other precious materials; while the heaviest calamity that befell Israel during his reign was overruled for fixing the precise site on mount Moriah where it was to stand (1 Chr. xxix. 1-5; xxi. 14-30; 2 Chr. iii. 1).

Solomon followed in his father's track. In the fourth year of his reign, having secured the co-operation of Hiram, king of Tyre, he began to build the temple on a scale of extraordinary grandeur. He adorned Jerusalem with other magnificent buildings. He built a palace for himself which occupied thirteen years, and another palace which was called "the house of the cedar of Lebanon," and also another for his wife, the daughter of Pharaoh (1 Ki. vii. 1-12). The sceptre of Israel now reached its highest pitch of prosperity. The treasury was replenished with the tribute of