[22] The divergent Judaean tradition, according to which the forefathers had worshipped Yahweh from time immemorial, may indicate that Judah and the kindred clans had in fact been worshippers of Yahweh before the time of Moses. [23] The form _Yahu_, or _Yaho_, occurs not only in composition, but by itself; see _Aramaic Papyri discovered at Assuan_, B 4, 6, 11; E 14; J 6. This is doubtless the original of [Greek: Iaô], frequently found in Greek authors and in magical texts as the name of the God of the Jews. [24] See a collection and critical estimate of this evidence by Zimmern, _Die Keilinschriften und das Alte Testament_, 465 sqq. [25] _Babel und Bibel_, 1902. The enormous, and for the most part ephemeral, literature provoked by Delitzsch's lecture cannot be cited here. [26] _Denkschriften d. Wien. Akad._, L. iv. p. 115 seq. (1904). [27] _Wo lag das Paradies?_ (1881), pp. 158-166. JEHU, son of Jehoshaphat and grandson of Nimshi, in the Bible, a general of Ahab and Jehoram, and, later, king of Israel. Ahaziah son of Jehoram of Judah and Jehoram brother of Ahaziah of Israel had taken joint action against the Aramaeans of Damascus who were attacking Ramoth-Gilead under Hazael. Jehoram had returned wounded to his palace at Jezreel, whither Ahaziah had come down to visit him. Jehu, meanwhile, remained at the seat of war, and the prophet Elisha sent a messenger to anoint him king. The general at once acknowledged the call, "drove furiously" to Jezreel, and, having slain both kings, proceeded to exterminate the whole of the royal family (2 Kings ix., x.). A similar fate befell the royal princes of Judah (see ATHALIAH), and thus, for a time at least, the new king must have had complete control over the two kingdoms (cf. 2 Chron. xxii. 9). Israelite historians viewed these events as a great religious revolution inspired by Elijah and initiated by Elisha, as the overthrow of the worship of Baal, and as a retribution for the cruel murder of Naboth the Jezreelite (see JEZEBEL). A vivid description is given of the destruction of the prophets of Baal at the temple in Samaria (2 Kings x. 27; contrast iii. 2). While Jehu was supported by the Rechabites in his reforming zeal, a similar revolt against Baalism in Judah is ascribed to the priest Jehoiada (see JOASH). In the tragedies of the period it seems clear that Elisha's interest in both Jehu and the Syrian Hazael (2 Kings viii. 7 sqq.) had some political significance, and in opposition to the "Deuteronomic" the commendation in 2 Kings x. 28 sqq., Hosea's denunciation (i. 4) indicates the judgment which was passed upon Jehu's bloodshed in other circles.