Lexical Summary Iōbēl: Jubilee Original Word: Ἰωβήλ Strong's Exhaustive Concordance know. Assumed by some as the base of certain irregular forms of epikaluma; to know -- know. see GREEK epikaluma Thayer's Greek Lexicon STRONGS NT 2467: ἴσημιἴσημι, found only in the Doric form ἴσαμι, to know; from which some derive the forms ἴστε and ἰσμεν, contracted from ἰσατε and ἰσαμεν; but these forms are more correctly derived from εἰδῶ, ἰσμεν equivalent to ἴδμεν, etc. (cf. Alexander Buttmann (1873) Ausf. Spr. i., p. 548); on the phrase ἴστε (R ἐστε) γινώσκοντες, Ephesians 5:5, see γινώσκω, I. 2 b. Topical Lexicon Background and Old Testament Context Ἰωβήλ is the Greek transliteration of the Hebrew יוֹבֵל (yōvēl), first denoting a ram’s horn whose blast signaled sacred occasions (Joshua 6:4). By extension the word came to describe the fiftieth-year “Jubilee” described in Leviticus 25, a divinely mandated cycle of release, restoration, and rest. The year began on the Day of Atonement when the horn was sounded throughout the land (Leviticus 25:9). Levitical Legislation Leviticus 25:10–13 captures the heart of the institution: “Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee to you…” Three principal elements defined the year: 1. Return of hereditary land to its original clan (Leviticus 25:13, 25:28). These provisions upheld two core theological truths: that the land ultimately belongs to the LORD (Leviticus 25:23) and that Israel’s people belong to Him as redeemed servants (Leviticus 25:42). Occurrences in the Septuagint Ἰωβήλ appears chiefly in: The repeated use of the transliteration rather than translation underscores the singular character of the institution. Historical Practice While Scripture does not record an explicit national observance after the wilderness generation, prophetic voices treat Jubilee ideals as normative. Jeremiah 34:8-17 rebukes Judah for reneging on slave release, while Ezekiel 46:16-18 invokes Jubilee principles for royal land grants. Second Temple texts (for example, the Book of Jubilees) show continuing fascination with fifty-year patterns, indicating the concept remained embedded in Israel’s consciousness. Theological Significance 1. Covenant Faithfulness: Jubilee embodies social righteousness anchored in covenant love—restoring familial inheritance and protecting the vulnerable. Foreshadowing of Christ Though Ἰωβήλ itself does not occur in the Greek New Testament, its essence echoes in Jesus’ inaugural sermon. Quoting Isaiah 61:1-2, He declares, “He has sent Me to proclaim liberty to the captives… to proclaim the year of the Lord’s favor” (Luke 4:18-19). The phrase “year of the Lord’s favor” evokes Jubilee imagery. Through His redemptive work, Christ fulfills the deeper reality to which Jubilee pointed—liberation from sin, restoration of inheritance, and eschatological rest (Hebrews 4:9-10; Ephesians 1:13-14). Intertestamental and Rabbinic Reflections Rabbinic literature wrestled with practical application under foreign rule, often merging sabbatical and Jubilee regulations. The Mishnah (Arakhin 33b) indicates debates over whether the trumpet was sounded in the Second Temple era. These discussions highlight a longing for full covenant liberty that foreign occupation made impossible—setting the stage for messianic expectations. Eschatological Vision Prophets like Isaiah 61 and Ezekiel 48 envision a future restoration where land, people, and worship are harmonized—Jubilee on a cosmic scale. Revelation 21:3-4 portrays ultimate liberty from sorrow and death, the final “liberty throughout the land” made permanent in the new creation. Practical Ministry Application • Mercy and Justice: The Jubilee call encourages believers to practice debt remission, fair employment, and care for creation. Concluding Overview Ἰωβήλ encapsulates a divine rhythm of grace—rooted in the land laws of Israel, echoed in prophetic hope, and fulfilled in Christ. It summons God’s people to live in the freedom, generosity, and rest that flow from His redemptive ownership of all things. Forms and Transliterations ίσασι ίστεLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance ἱππεῖς — 2 Occ.ἱππικοῦ — 1 Occ. ἵππων — 7 Occ. ἵπποις — 2 Occ. ἵππος — 5 Occ. ἵππου — 2 Occ. ἵππους — 1 Occ. ἶρις — 2 Occ. Ἰσαάκ — 20 Occ. ἰσάγγελοι — 1 Occ. Ἰσκαριώτην — 1 Occ. Ἰσκαριώτης — 4 Occ. Ἰσκαριώθ — 3 Occ. Ἰσκαριώτου — 3 Occ. ἴσα — 3 Occ. ἴσαι — 1 Occ. ἴση — 1 Occ. ἴσην — 1 Occ. ἴσον — 1 Occ. ἴσους — 1 Occ. |
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