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יִרְמְיָה (דברי הימים א יב:י)
father of יַאֲזַנְיָה
יִרְמְיָהוּ (דברי הימים א יב:יג)
יִרְמְיָהוּ בֶּן חִלְקִיָּהוּ (ירמיה)
A prophet during the siege and destruction of Jerusalem. ירמיהו is a כהן from the town of עֲנָתוֹת (north of יהודה 's capital in שבט בנימין ) who has the difficult and painful task of predicting the end of the kingdom of Judea to Kings יהויקים , יהויכין and צדקיהו . ירמיהו 's personal life suffers in several ways from the impending tragedy facing the nation. God tells him not to marry nor to have children, for Jerusalem's children and their mothers will meet horrible deaths. He is arrested several times, beaten and imprisoned. The prophet's life is an unhappy one as he pleads with an unresponsive public to heed his calls for repentance. ירמיהו faces stiff competition for the hearts of his coreligionists from false prophets who teach that the people have nothing to worry about, Jerusalem will be saved from the might of בבל , as she had been from אשור in the time of חזקיהו . Needless to say, ירמיהו 's career is an unsatisfying one. He is reluctant to heed God's call to prophecy (1:4-10) despite God's encouragement to him (1:8, 1:17-19, 6:27, 15:20-21). ירמיהו despairs over his life and his mission (15:10, 15:15-18, 20:7-18) not least of all because he is distraught over the fate awaiting his people (8:18-23). When Jerusalem is indeed conquered by נבוכדנאצר (under King יהויכין ) who exiles thousands of its citizens, the same false prophets give assurances that the exile will be short and that the stolen Temple utensils will be returned with the Judean exiles. Again, ירמיהו has the unenviable task of preaching that in fact the exile will not end quickly and that the Temple will not survive the coming conquest of נבוכדנאצר . For his trouble, ירמיהו is hounded by national leaders, neighbours and even his family who see in him a traitor who urges the king and his people to surrender the holy city to spare its destruction. The assessment of ירמיהו 's enemies is partially true. He does encourage submission to בבל , but he is motivated strictly by his love for the city and its people and a desire for minimal destruction. Overall, the prophet teaches that repentance from sin and abandonment of idolatry can allay God's wrath. ירמיהו is by no means solely a prophet of doom. He sympathizes with the suffering of his exiled people and encourages them to make the best of their temporary sojourn in בבל . ירמיהו speaks of the day when Judah will be restored and the exiled Jews will return to their homeland.
During the reign of יאשיהו , ירמיהו is appointed by God to serve as His mouthpiece (1:2). At the start of יהויקים 's rule, ירמיהו is instructed to position himself in the court of the בית המקדש and to call on the populace to return to God. ירמיהו 's message is not received favourably: his fellow כהנים and נביאים , as well as common people seize him and call for his death in response to his threats of calamity. Naturally, ירמיהו defends himself, arguing that he is indeed a messenger of God. The prophet warns his adversaries that they are threatening an innocent man. ירמיהו is rescued from the clutches of the mob by the princes of יהודה . A debate ensues in which both sides bring precedents to trust a prophet of doom on the one hand and to mistrust him on the other. אֲחִיקָם בֶּן שָׁפָן steps in and saves ירמיהו 's life (chapter 26). To illustrate יהודה 's betrayal of the commandments enjoined upon them by God, the prophet assembles a clan of people known as בֵּית הָרֵכָבִים . These descendants of יְהוֹנָדָב בֶּן רֵכָב were committed by him to lead a nomadic lifestyle and to abstain from drinking any alcohol. Following God's instruction, ירמיהו takes the people to the Temple and offers them wine. בית הרכבים refuse, claiming loyalty to their family tradition. This adherence to principle serves as a basis for ירמיהו 's rebuke of יהודה who have neglected the laws they received from God (chapter 35). ירמיהו sends his scribe בָּרוּךְ בֶּן נֵרִיָּה to the Temple with a scroll to read to the public. In the scroll ירמיהו calls for repentance in the face of impending punishment. ברוך reads the scroll on a fast day and attracts the attention of מִיכָיְהוּ בֶּן גְּמַרְיָהוּ בֶּן שָׁפָן . (The entire שפן family seems to have had a close relationship with ירמיהו : אחיקם saves ירמיהו from a mob; his brother אֶלְעָשָׂה takes ירמיהו 's letter of hope to the exiles in בבל ; ירמיהו 's scribe ברוך reads the prophet's scroll in the Temple chamber of a third son, גמריהו , whose son מיכיהו is also present; lastly, שפן 's grandson גדליהו , governor of יהודה , places ירמיהו under his care following the fall of ירושלים .) מיכיהו brings a report of the scroll to other ministers and the document eventually makes its way to the king himself. יהויקים has the scroll read to him, but then burns it in rejection of its contents. God instructs ירמיהו to write a second scroll, again employing the services of ברוך to record God's word (chapter 36). When נבוכדנאצר returns to ירושלים , ירמיהו cautions King צדקיהו to submit willingly, for if he doesn't, God will send additional sufferings in the forms of famine and plague (chapter 27). ירמיהו gets into a debate regarding his message with חֲנַנְיָה בֶּן עַזּוּר , a false prophet. חנניה argues that although יהויכין was exiled to בבל by נבוכדנאצר , the current king צדקיהו will not be taken because within two years time, נבוכדנאצר 's hold over יהודה will be broken. ירמיהו tries to convince the people that חנניה is a liar and that he does not speak for God. ירמיהו argues that the future will prove that he is the true prophet and that חנניה is a sham (chapter 28). Chapter 29 of ספר ירמיה contains a letter that the prophet sends to the Judean people exiled to Babylonia with יהויכין . Although throughout his career ירמיהו rebukes his coreligionists for their sinful lives, this letter is one of comfort and instruction. In it he mentions that their sojourn in בבל will be lengthy. ירמיהו advises the people to settle in their new homes, to build houses and to raise families. They will be in בבל for 70 years and they should make the best of it. In a novel statement, he tells the exiles to pray for the welfare of their new state, arguing that general peace will benefit them. This message invokes the ire of a false prophet in בבל named שְׁמַעְיָהוּ הַנֶּחֱלָמִי who vents his anger in a letter to the כהן גדול in ירושלים - צְפַנְיָה בֶּן מַעֲשֵׂיָה . In this letter, שמעיהו takes צפניה to task for not acting against ירמיהו whom, he claims, has made false statements regarding the fate of the Judean exiles. ירמיהו sends another letter to his brethren in בבל telling them that the self-appointed prophet שמעיהו is not God's spokesman, and that שמעיהו will be punished for claiming that he is (chapter 29). ירמיהו is optimistic that the exile of יהודה 's people and the desolation of the land will be temporary. To illustrate this sentiment the prophet buys an estate during ירושלים 's darkest hour. This tale is related in chapter 32 of ספר ירמיה . ירמיהו had been imprisoned by King צדקיהו for predicting the fall of the city. A cousin of ירמיהו , חֲנַמְאֵל בֶּן שַׁלֻּם , visits him in prison and asks him to buy his field. ירמיהו does so, declaring that soon fields and vineyards will be bought by Jews resettling in the land. ירמיהו expresses doubt to God about the purchase, arguing that ירושלים is on the verge of collapse; why has he bought the field? God reassures him that though the city will be decimated, it will also be revitalized. King צדקיהו induces the wealthy among his citizens to free their Jewish slaves in fulfillment of the Biblical command limiting Jewish servitude. Nevertheless, the owners soon reclaim their servants, leading to more rebuke from the prophet (chapter 34). King צדקיהו twice appeals to ירמיהו to pray on behalf of the city of ירושלים (chapters 21 and 37). In both instances, the prophet informs his king that the city will be lost. At one point ירמיהו leaves ירושלים for ארץ בנימין but he is arrested by a captain of בנימין named יִרִאִיָּיה בֶּן שֶׁלֶמְיָה who accuses him of defecting to the כַּשְׂדִּים . The prophet naturally denies the charge but is nevertheless turned over to צדקיהו 's ministers who beat him and then imprison him in the jail of יְהוֹנָתָן הַסּוֹפֵר . צדקיהו fetches him from prison and again inquires as to the fate of ירושלים . Again, ירמיהו is unable to give the king good news and he warns him that Egypt will be unable to help יהודה against בבל . He pleads with צדקיהו to ameliorate the conditions of his incarceration, which the king does (chapter 37). ירמיהו is next arrested by four ministers in צדקיהו 's government who are convinced that his prophecies of doom are weakening the morale of the people. They persuade the king to allow them to toss ירמיהו into a pit of mud or clay. A different minister, עֶבֶד מֶלֶךְ הַכּוּשִׁי asks the king to spare ירמיהו 's life, arguing that he will surely die of starvation if left in the pit. צדקיהו agrees to this request too, and then once again meets with the prophet regarding the future of ירושלים . ירמיהו advises the king to surrender to the officers of בבל lest they set loose the כַּשׂדִּים to burn down the city. צדקיהו helps the prophet by finding him a more hospitable prison (chapter 38). The fulfillment of ירמיהו 's prophecies is reported in chapter 39 of his book (and repeated in detail in chapter 52). נבוכדנאצר conquers ירושלים and burns the city. He then orders his officers not to harm ירמיהו and men are sent to find the prophet. The captain, נְבוּזַרְאֲדָן , gives ירמיהו a choice: he may join his exiled compatriots in בבל and live under נבוזראדן 's protection, or stay in יהודה . ירמיהו chooses the latter and is handed over to גדליהו בן אחיקם (chapter 40). Following גדליהו 's assassination, the Judeans remaining in יהודה , led by יוֹחָנָן בֶּן קָרֵחַ and יְזַנְיָה בֶּן הוֹשַׁעְיָה approach ירמיהו and ask for advice concerning the future of the community. ירמיהו prays to God on their behalf and reports back to the people: if they stay in יהודה all will be well with them, and they will have nothing to fear from נבוכדנאצר ; if they flee to Egypt thinking they will be safe there, the sword and the plague will follow them (chapter 42). The people ignore this advice and accuse ירמיהו 's aide, ברוך בן נריה , of influencing him so that the people will stay and then be exiled to בבל . The entire company sets off for Egypt, taking ירמיהו and ברוך with them. On the border of Egypt, ירמיהו repeats his prediction that the refugees will only find trouble in Egypt as נבוכדראצר will conquer that land too (chapter 43). In Egypt, ירמיהו admonishes the people for practicing idolatry, but his warnings are ignored (chapter 44). Included in ירמיהו 's final prophecies are railings against Israel's neighbours. The prophet details the destruction of בבל and כשדים . He then records these prophecies and sends them to בבל with שְׂרָיָה בֶּן נֵרִיָּה (chapters 50-51). According to the Gemara ירמיהו wrote the book which bears his name, as well as ספר מלכים and איכה (בבא בתרא טו .).
The following are selected themes (with some references) that ירמיהו promotes in his speeches.
a. God is creator and master of the world (5:21-24, 10:10-16, 14:22, 27:5, 51:15-16).
b. יהודה will be punished for the universal practice of idolatry (1:16, 7:17-18, 7:30-31). Foreign gods of course are powerless (10:1-16, 11:12-13), and worshipping them represents a betrayal of God (2:13, 2:19-20, 2:27-28, 3:6, 5:19).
c. Social injustice is rampant (5:1-2, 5:28, 7:5-6, 21:11-12) with greed and deceit soiling the land (6:13, 9:2-8, 22:3).
d. God does not want sacrifices that are accompanied by sin rather than repentance (6:20, 7:9-11, 7:21-26).
e. Israel is called upon to repent (3:14, 4:3-4, 4:14) and she eventually will (3:21-25).
f. שבת observance will return the people to God (17:19-27).
g. The people refuse to listen to rebuke (5:3-5, 6:10, 6:16-17).
h. False prophets mislead the nation (14:13-15, 23:9-40, 29:21-32) as do ministers and other leaders by plying the people with false hope (6:14, 8:11).
i. Israel is threatened with punishment for her behaviour (4:6-9, 4:13, 4:20-31, 5:14-17, 6:18-19, 7:32-34, 8:1-3, 10:18-22, 11:11-12, 15:1-9, 18:16-17, 19:3-13, 21:4-10).
j. It is a false assumption that God will spare Jerusalem and that He will not destroy His Temple (7:4, 7:12-15).
k. Man should put trust only in God, not in man (17:5-8) and not in human achievement (9:22-23) or in other nations (2:18).
l. God remembers the covenant (11:1-8) and the old days when He had a good relationship with Israel (2:2-3) but Israel is ungrateful for God's goodness to them (2:4-8).
m. Even though Israel is punished, the nation of God will never be totally destroyed (5:18, 30:11). Exile is temporary (16:14-15) - the exile to בבל will last 70 years (25:12) - for God's relationship with Israel is as eternal as nature (31:34-36).
n. Following repentance conditions will improve (3:15-17, 4:1-2, 7:5-7) and Israel's future leaders will also be worthier (17:24-26, 23:1-8).
o. In the era of redemption Israel will be returned to her land (23:7-8, 30:1-12, 31:1-25, 32:37, 33:7, 33:11, 50:19-20). Jerusalem will be rebuilt (30:18-22) and other nations will flock to God (3:17-18).
p. The covenant with Israel will be renewed (31:26-33).
q. An oft-repeated message of ירמיהו is that other nations besides Israel will be taken to task for their behaviour. Whoever smashes Israel will be punished (2:3, 30:16). Specifically, the following peoples will feel the wrath of God: מצרים (25:19, 46), ארץ הָעוּץ (25:20), the פְּלִשְׁתִּי states (25:20, 47), עמון (25:21, 49:1-6), אדום (25:21, 49:7-22), מואב (25:21, 48), צֹר and צִידוֹן (25:22, 47:4), דְּדָן , תֵּימָא and בּוּז (25:23), the kings of זִמְרִי and מָדָי (25:25), עֵילָם (25:25, 49:34-39), the king of שֵׁשַׁךְ (25:26), דמשק (49:23-27), קֵדָר and חָצוֹר (49:28-33), and finally, the destroyers of ירושלים and יהודה , כַּשְׂדִּים and בבל (25:12-14, 50-51).
The messages of the prophet contain several parables and allegories. Here are some examples which use these literary techniques:
1. ירמיהו uses the imagery of Israel as a woman throughout the book. The woman is sometimes a loving bride (2:2) but also a straying one (2:32). Usually the woman is accused of committing adultery (3:1-10) and betraying her husband (3:20, 5:7). The woman's other lovers will reject her (30:14), but her man will take her back, ignoring her previous dalliances (31:3).
2. In chapter 13, God tells ירמיהו to fetch a linen loincloth. After wearing it, he hides it away to later discover that it has decomposed. The piece of clothing symbolizes Israel's detachment from God and her consequent deterioration.
3. God is a potter who destroys the clay (Israel) He's working on when it doesn't turn out right, in order to start over (18:1-12).
4. Israel is like an earthen bottle which cannot be fixed if it turns out badly - it must be smashed (19:1-13).
5. The parable of the two baskets of figs appears in chapter 24. In this vision, ירמיהו explains that God's hope lies in the Judeans (the good figs) who have been exiled rather than in those who have stayed in the land (the bad figs). The suffering of the exile will persuade the people to return to God.
6. God instructs ירמיהו to fashion a yoke to wear, symbolizing the submission to נבוכדנאצר that Israel and her neighbours will experience (chapter 27).
Here is a short list of well known verses from the prophecies of ירמיהו .
ב :ב הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר ה ' זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה :
Go and cry to the people of Jerusalem: Thus says the Lord, in your favour I remember the affection of your youth, your love as a bride; how you followed me in the wilderness, in a land that was not sown.
ט :כב כֹּה אָמַר ה ' אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ :
Thus says the Lord: let not the wise man glory in his wisdom; let not the mighty man glory in his strength; let not the rich man glory in his wealth.
י :כה שְׁפֹךְ חֲמָתְךָ עַל הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל מִשְׁפָּחוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ כִּי אָכְלוּ אֶת יַעֲקֹב וַאֲכָלֻהוּ וַיְכַלֻּהוּ וְאֶת נָוֵהוּ הֵשַׁמּוּ :
Pour out your wrath on the nations who have not heeded you; upon the clans who have not invoked your name. For they have devoured Jacob, they have devoured and consumed him, and laid waste his home.
יג :כג הֲיַהֲפֹךְ כּוּשִׁי עוֹרוֹ וְנָמֵר חֲבַרְבֻּרֹתָיו גַּם אַתֶּם תּוּכְלוּ לְהֵיטִיב לִמֻּדֵי הָרֵעַ :
Can the Ethiopian change his skin, or the leopard his spots? Just as much can you do good, you who are practiced in doing evil!
יד :ז אִם עֲוֹנֵינוּ עָנוּ בָנוּ ה ' עֲשֵׂה לְמַעַן שְׁמֶךָ כִּי רַבּוּ מְשׁוּבֹתֵינוּ לְךָ חָטָאנוּ :
Though our iniquities testify against us, act Lord for the sake of Your name; though our backslidings are many and we have sinned against you.
יז :ז בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה ' וְהָיָה ה ' מִבְטַחוֹ :
Blessed is he who trusts in the Lord, whose trust is the Lord alone.
יז :יד רְפָאֵנִי ה ' וְאֵרָפֵא הוֹשִׁיעֵנִי וְאִוָּשֵׁעָה כִּי תְהִלָּתִי אָתָּה :
Heal me, O Lord, and let me be healed; save me and let me be saved; for Your are my glory.
יח :ו הֲכַיּוֹצֵר הַזֶּה לֹא אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם ה ' הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל :
O house of Israel, can I not deal with you like this potter? says the Lord. Just like the clay in the hands of the potter, so are you in My hand, O Israel.
כג :כט הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה ' וּכְפַטִּישׁ יְפֹצֵץ סָלַע :
Behold, my word is like fire, declares the Lord, and like a hammer that shatters rock!
לא :א כֹּה אָמַר ה ' מָצָא חֵן בַּמִּדְבָּר עַם שְׂרִידֵי חָרֶב הָלוֹךְ לְהַרְגִּיעוֹ יִשְׂרָאֵל :
Thus says the Lord: the people who escaped the sword, found favour in the wilderness; so too, will Israel when I provide him with rest.
לא :י כִּי פָדָה ה ' אֶת יַעֲקֹב וּגְאָלוֹ מִיַּד חָזָק מִמֶּנּוּ :
For the Lord will ransom Jacob, will redeem him from one stronger than him.
לא :יד כֹּה אָמַר ה ' קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל בָּנֶיהָ כִּי אֵינֶנּוּ :
Thus says the Lord: a voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children; she refuses to be comforted for her children who are gone.
לא :טז וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם ה ' וְשָׁבוּ בָנִים לִגְבוּלָם :
And there is hope for your future, declares the Lord, and your children will return to their country.
לא :יט הֲבֵן יַקִּיר לִי אֶפְרַיִם אִם יֶלֶד שַׁעֲשֻׁעִים כִּי מִדֵּי דַבְּרִי בּוֹ זָכֹר אֶזְכְּרֶנּוּ עוֹד עַל כֵּן הָמוּ מֵעַי לוֹ רַחֵם אֲרַחֲמֶנּוּ נְאֻם ה ':
Truly, Ephraim is a dear son to me, a child who is dandled; for as often as I speak of him, My thoughts still dwell on him; therefore my heart yearns for him, I surely will have compassion on him, declares the Lord.
פרק לג (י ) כֹּה אָמַר ה ' עוֹד יִשָּׁמַע בַּמָּקוֹם הַזֶּה אֲשֶׁר אַתֶּם אֹמְרִים חָרֵב הוּא מֵאֵין אָדָם וּמֵאֵין בְּהֵמָה בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם הַנְשַׁמּוֹת מֵאֵין אָדָם וּמֵאֵין יוֹשֵׁב וּמֵאֵין בְּהֵמָה : (יא ) קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת ה ' צְבָא -וֹת כִּי טוֹב ה ' כִּי לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית ה ' כִּי אָשִׁיב אֶת שְׁבוּת הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר ה ':
Thus says the Lord: again there will be heard in this place which you say is waste, without man or beast - in the towns of Judah and the streets of Jerusalem that are desolate, without man, without inhabitant and without beast; the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who cry, "Give thanks to the Lord of Hosts, for the Lord is good, for his mercy endures forever!" as they bring thanksgiving offerings to the House of the Lord. For I will restore the captivity of the land to return as at the first, says the Lord.
Compare 33:10-11 to statements in 7:34, 16:9 and 25:10. Here is one of those contrasting verses.
ז :לד וְהִשְׁבַּתִּי מֵעָרֵי יְהוּדָה וּמֵחֻצוֹת יְרוּשָׁלִַם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה כִּי לְחָרְבָּה תִּהְיֶה הָאָרֶץ :
And I will cause to cease from the cities of Judah and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will be desolate.
Several הפטרות (supplemental Shabbat readings) are taken from the prophecies of ירמיהו . Here is a list of those פרשיות and their corresponding selections from ספר ירמיה . (Chapter numbers do not always indicate that the full chapter is read.)
שמות 1-2 (לספרדים ), בא 46, משפטים 34, צו 7-9, בהר 32, בחקתי 16-17, מטות 1-2, מסעי 2-4, ראש השנה יום ב ' 31, תשעה באב 8-9.
father of חֲמוּטַל
יֹשֵׁב בַּשֶּׁבֶת תַּחְכְּמֹנִי (יָשָׁבְעָם בֶּן חַכְמוֹנִי) (שמואל ב כג:ח, דברי הימים א יא:יא)
A hero in דוד 's army.
יֶשֶׁבְאָב (דברי הימים א כד:יג)
A כהן who gives his name to the fourteenth family in the cycle of 24 divisions of כהנים serving in the sanctuary.
יִשְׁבּו בְּנֹב (יִשְׁבִּי קרי) (שמואל ב כא:טז-יז )
יִשְׁבַּח (דברי הימים א ד:יז)
יָשָׁבְעָם (דברי הימים א יב:ו)
A soldier who joins דוד in צקלג .
יָשָׁבְעָם בֶּן זַבְדִּיאֵל (דברי הימים א כז:ב)
This descendant of פרץ is in charge of a military division of 24,000 soldiers which serves דוד in the first month of every year.
יִשְׁבָּק בֶּן אַבְרָהָם (בראשית כה:ב, דברי הימים א א:לב )
יָשְׁבְּקָשָׁה בֶּן הֵימָן (דברי הימים א כה:ד, כד)
A לוי and musician who plays in the sanctuary service in the time of דוד . He leads the group which works seventeenth in the cycle of 24 divisions of לְוִיִם .
יָשׁוּב (עזרא י:כט)
יִשְׁוָה בֶּן אָשֵׁר (בראשית מו:יז, דברי הימים א ז:ל )
יְשׁוֹחָיָה (דברי הימים א ד:לו)
יִשְׁוִי בֶּן אָשֵׁר (בראשית מו:יז, במדבר כו:מד, דברי הימים א ז:ל)
יִשְׁוִי בֶּן שָׁאוּל (שמואל א יד:מט)
One of שאול המלך 's sons.
father of יוֹזָבָד
father of עֵזֶר
יֵשׁוּעַ (עזרא ב:ו, נחמיה ז:יא)
יֵשׁוּעַ (עזרא ב:לו, נחמיה ז:לט)
יֵשׁוּעַ (עזרא ב:מ, נחמיה ז:מג, יב:ח)
יֵשׁוּעַ (נחמיה ח:ז, ט:ד-ה)
Following נחמיה 's reconstruction of the walls of ירושלים , a national assembly is called at which עזרא reads to the people from the Torah. ישוע , a לוי , helps עזרא explain the Torah text to the community. He later joins other לְוִיִּם in blessing the people and asking them to praise God.
יֵשׁוּעַ (דברי הימים א כד:יא)
A כהן who gives his name to the ninth family in the cycle of 24 divisions of כהנים serving in the sanctuary.
יֵשׁוּעַ (דברי הימים ב לא:טו)
A לוי who is a gatekeeper at the Temple in the time of חזיקהו המלך .
יֵשׁוּעַ בֶּן אֲזַנְיָה (נחמיה י:י)
A לוי during the time of נחמיה , ישוע is a signatory to a pledge - an אֲמָנָה - affirmed by the leaders of the community. Those who sign the declaration promise to observe the commandments of the Torah, to refrain from intermarrying, to avoid commerce on Shabbat, and to make regular donations to the Temple.
יֵשׁוּעַ בֶּן קַדְמִיאֵל (נחמיה יב:כד)
A לוי who is the head of his family in the time of the Second Temple.