6. A son of Jeshua, and one of the Levites who took account of the ]jrecious metals and vessels offered for the Temple by the Israelites who declined personally to return from the captivity (Ezra viii, 33). B.C. 459. He was probably the same with one of the chief Levites who " had the oversight of the outward matters of the house of God" after the rc-establishraent at Jerusalem (Neh. xi, 16). B.C. cir. 440, He was possibly identical with No. 8,
7. An Israelite, one of the " sons" of Pashur, who di- vorced his Gentile wife after the exile (Ezra x, 22). B.C. 459.
8 One of the Levites who divorced his heathen wife after the return from Babylon (Ezra x, 23). B.C. 459. He is probably identical with one of the Levites who assisted Ezra in expounding the Law to the people as- sembled in the Tyropoeon (Neh. ^•iii, 7). B.C. cir, 410,
Joz'achar (Heb. Yozakar', '^ITti'^, Jehovah-remem- bered; Sept. 'IwZaxoQ v. r. 'IttiQxup), the son of Shim- eath, an Ammonitess, one of the two servants who as- sassinated Jehoash, king of Judah, in Millo (2 Kings xii, 21), In the parallel passage (2 Chron, xxiv, 26) the name is erroneously written Zabad, B.C. 837, " It is uncertain whether their conspiracy was prompted by a personal feeling of revenge for the death of Zechariah, as Josephus intimates {Ant. ix, 8,4), or whether they were urged to it by the family of Jehoiada, The care of the chronicler to show that thej' were of foreign de- scent seems almost intended to disarm a suspicion that the king's assassination was an act of priestly vengeance. But it is more likely that the conspiracy had a different origin altogether, and that the king's murder was re- garded by the chronicler as an instance of divine retri- bution. On the accession of Amaziah the conspirators were executed" (Smith).
Joz'adak (Ezra iii, 2,8; v,2j x,18; Neh, xii, 26). See Jeiiozadak.
Juan de Dios. See John de Dieu.
Juan Valdez. See Yaldez,
JUBAL
1039
JUBILEE
Ju'bal (Heb. Tubal', ba^i'^, prob. for 'b':i^\ juUIee, i. e. 7nusic , Sept. 'lovjBaX), Lamech's second son by Adah, of the line of Cain ; described as the inventor of the ^i33, Hnndr, and the 'Z^VJ, iif/db, rendered in our ver- sion " the harp and the organ," but perhaps more prop- erly 'Uhe lyre and mouth-organ;' or PandiBan pipe (Gen. iv, 21). See Music. B.C. prob. cir. 3490. According to Josephus (lov^aKoQ, Ant. i,2, 2), " he cultivated mu- sic, and invented the psaltery and eithara."' Some have compared him with the Apollo of heathen mythology (Hasse's Entdeck. ii, 37 ; comp. Euseb. Prcep. Kvang. x, 0 ; Diod. Sic. i, 20 ; Buttmann, Mtjthol. i, 1G4 ; Kalisch, Commentary, ad loc).
Jubilate. See Sunday.
Ju'bilee (Heb. YobeV, byy"^ or bs'"', a joyful shout or daiiyor of trumpets; once in the Author. Vers, for fn"lTPl, Lev. XXV, 9, which is elsewhere rendered " a shout," etc.), usually in the connection Year of Jubi- lee (bai^n nDTU, or merely ^311, as in Lev. xxv, 28; Septuag. usually translates itoq rrjc CKpeaeioc, or simply d(pia((:; but Grtecizes 'IwfirjX in Josh, vi, 8, 13; Jose- phus Graecizes 'Iw/3»;\oc, Ant. iii, 12, 3 ; Vulgate an7ius jubilee, ovjubilceus, but buccina in Exod. xix, 13) ; also called the ''year of liberty" (^II'ti TTIJ, Ezek. xlvi, 17), the great semi-centennial epoch of the Hebrews, con- stituting a festival, and marked by striking pubhc and domestic changes. The relation in which it stood to the sabbatical year, and the general directions for its observance, are given Lev. xxv, 8-lG and 23-55. Its bearing on lands dedicated to Jehovah is stated Lev, xxvii, lG-25. There is no mention of the jubilee in the book of Deuteronomy, and the only other reference to it in the Pentateuch is in the appeal of tlie tribe of Manasseh, on account of the daughters of Zelojihehad (Numb, xxxvi, 4). In the following statements we large- ly use Ginsburg's art. on the subject in Kitto's Cyclopw- dia, with additions from other sources. Sec Festival.
I. Signification of the Name. — According to jweudo- Jonathan {Taryum on Josh, vi, 5-9), the Talmud {Rosh Ha-shana, 26, a), Rashi, Aben-Ezra (on Exod. xix, 3), Kimchi (on Josh, v, 6), and other Jewish authorities, the meaning ram, which b^ii seems at times to bear (see Flirst, Lexicon, s. v. ; but Gesenius utterly denies this sense), is the primary one ; hence metonymically a ram's horn (comp. Exod. xix, 13 with Josh, vi, 5) ; and so the sound of a ram's horn, like the Latin buccina. Accord- ing to another ancient interpretation, the Heb. word is from a root h'y^, to liberate (parallel with ^I'lT, a, freed captive ; comp. Hitzig on Jer. xxxiv, 8) ; an etymology which is somewhat sanctioned by Lev. xxv, 10, and the usual rendering of the Sept. (also Josephus, i\ev5epiav l>i atij-iaivn rovvof^ia, Ant. iii, 12,3; and by St. Jerome, Jobel est demittens aut mittem. Comment, ad loc). Oth- ers, again, regard the root "bl"^ as onomatopoetic, like the Latin /witYace, denoting to be jubilant (Gesenius, etc.). Most modern critics, however, derive ?3Ti from the bet- ter known root ^3"^, to flow irnpetuously (Gen. vi, 17), and hence assign to it the meaning of the loud or impet- uous sound (Gen. iv, 21) streaming forth from the trum- pet, and proclaiming this festival. The other notions respecting the word may be found in Fuller {Misc. Sac. p. 102G sq. ; Critici Sacr-i, vol. ix), in Carpzov (p. 448 sq.), and, most completely given, in Kranold (p. 11 sq.).