and the “three days and three nights” remain unexplained by this
writer. On these points see Zimmern, K.A.T. (3), pp. 366, 389, 508.
The difficulties of the mission of a Hebrew prophet to Asshur
are diminished by Cheyne’s later theory, Critica Biblica (1904),
pp. 150–152.
(T. K. C.)
JONAH, RABBI (Abulwalid Merwan Ibn Janah, also R.
Marinus) (c. 990–c. 1050), the greatest Hebrew grammarian and
lexicographer of the middle ages. He was born before the year
990, in Cordova, studied in Lucena, left his native city in 1012,
and, after somewhat protracted wanderings, settled in Saragossa,
where he died before 1050. He was a physician, and Ibn Abi
Uṣaibia, in his treatise on Arabian doctors, mentions him as the
author of a medical work. But Rabbi Jonah saw the true
vocation of his life in the scientific investigation of the Hebrew
language and in a rational biblical exegesis based upon sound
linguistic knowledge. It is true, he wrote no actual commentary
on the Bible, but his philological works exercised the greatest
influence on Judaic exegesis. His first work—composed, like
all the rest, in Arabic—bears the title Almustalḥa, and forms,
as is indicated by the word, a criticism and at the same time a
supplement to the two works of Yehuda ʽḤayyuj on the verbs
with weak-sounding and double-sounding roots. These two tractates,
with which ʽḤayyuj had laid the foundations of scientific
Hebrew grammar, were recognized by Abulwalid as the basis
of his own grammatical investigations, and Abraham Ibn Daud,
when enumerating the great Spanish Jews in his history, sums
up the significance of R. Jonah in the words: “He completed
what ʽḤayyuj had begun.” The principal work of R. Jonah is
the Kitab al Tanḳiḥ (“Book of Exact Investigation”), which consists
of two parts, regarded as two distinct books—the Kitab al-Luma
(“Book of Many-coloured Flower-beds”) and the Kitab al-uṣul
(“Book of Roots”). The former (ed. J. Derenbourg, Paris,
1886) contains the grammar, the latter (ed. Ad. Neubauer, Oxford,
1875) the lexicon of the Hebrew language. Both works are also
published in the Hebrew translation of Yehuda Ibn Tibbon
(Sefer Ha-Riḳmah, ed. B. Goldberg, Frankfurt am Main, 1855;
Sefer Ha-Schoraschim, ed. W. Bacher, Berlin, 1897). The other
writings of Rabbi Jonah, so far as extant, have appeared in an
edition of the Arabic original accompanied by a French translation
(Opuscules et traités d’Abou’l Walid, ed. Joseph and Hartwig
Derenbourg, Paris 1880). A few fragments and numerous
quotations in his principal book form our only knowledge of the
Kitab al-Tashwir (“Book of Refutation”) a controversial work
in four parts, in which Rabbi Jonah successfully repelled the
attacks of the opponents of his first treatise. At the head of
this opposition stood the famous Samuel Ibn Nagdela (S. Ha-Nagid)
a disciple of ʽḤayyuj. The grammatical work of Rabbi
Jonah extended, moreover, to the domain of rhetoric and
biblical hermeneutics, and his lexicon contains many exegetical
excursuses. This lexicon is of especial importance by reason
of its ample contribution to the comparative philology of
the Semitic languages—Hebrew and Arabic, in particular.
Abulwalid’s works mark the culminating point of Hebrew
scholarship during the middle ages, and he attained a level
which was not surpassed till the modern development of philological
science in the 19th century.
See S. Munk, Notice sur Abou’l Walid (Paris, 1851); W. Bacher, Leben und Werke des Abulwalid und die Quellen seiner Schrifterklärung (Leipzig, 1885); id., Aus der Schrifterklärung des Abulwalid (Leipzig, 1889); id., Die hebr.-arabische Sprachvergleichung des Abulwalid (Vienna, 1884); id., Die hebräisch-neuhebräische und hebr.-aramäische Sprachvergleichung des Abulwalid (Vienna, 1885). (W. Ba.)
JONAS, JUSTUS (1493–1555), German Protestant reformer,
was born at Nordhausen in Thuringia, on the 5th of June 1493.
His real name was Jodokus (Jobst) Koch, which he changed
according to the common custom of German scholars in the
16th century, when at the university of Erfurt. He entered
that university in 1506, studied law and the humanities, and
became Master of Arts in 1510. In 1511 he went to Wittenberg,
where he took his bachelor’s degree in law. He returned to
Erfurt in 1514 or 1515, was ordained priest, and in 1518 was
promoted doctor in both faculties and appointed to a well-endowed
canonry in the church of St Severus, to which a professorship
of law was attached. His great admiration for Erasmus
first led him to Greek and biblical studies, and his election in
May 1519 as rector of the university was regarded as a triumph
for the partisans of the New Learning. It was not, however,
until after the Leipzig disputation with Eck that Luther won
his allegiance. He accompanied Luther to Worms in 1521, and
there was appointed by the elector of Saxony professor of canon
law at Wittenberg. During Luther’s stay in the Wartburg
Jonas was one of the most active of the Wittenberg reformers.
Giving himself up to preaching and polemics, he aided the
Reformation by his gift as a translator, turning Luther’s and
Melanchthon’s works into German or Latin as the case might
be, thus becoming a sort of double of both. He was busied in
conferences and visitations during the next twenty years, and
in diplomatic work with the princes. In 1541 he began a
successful preaching crusade in Halle; he became superintendent
of its churches in 1542. In 1546 he was present at Luther’s
deathbed at Eisleben, and preached the funeral sermon; but
in the same year was banished from the duchy by Maurice,
duke (later elector) of Saxony. From that time until his death,
Jonas was unable to secure a satisfactory living. He wandered
from place to place preaching, and finally went to Eisfeld (1553),
where he died. He had been married three times.
See Briefswechsel des Justus Jonas, gesammelt und bearbeitet von G. Kawerau (2 vols., Halle, 1884–1885); Kawerau’s article in Herzog-Hauck, Realencyklopädie, ed. 3, with bibliography.
JONATHAN (Heb. “Yah [weh] gives”). Of the many
Jewish bearers of this name, three are well known: (1) the
grandson of Moses, who was priest at Dan (Judg. xviii. 30).
The reading Manasseh (see R.V. mg.; obtained by inserting
n above the consonantal text in the Hebrew) is apparently
intended to suggest that he was the son of that idolatrous king.
(2) The eldest son of Saul, who, together with his father,
freed Israel from the crushing oppression of the Philistines
(1 Sam. xiii. seq.). Both are lauded in an elegy quoted from the
Book of Jashar (2 Sam. i.) for their warm mutual love, their
heroism, and their labours on behalf of the people. Jonathan’s
name is most familiar for the firm friendship which subsisted
between him and David (1 Sam. xviii. 1–4; xix. 1–7; xx., xxii. 8;
xxiii. 16–18), and when he fell at the battle of Gilboa and left
behind him a young child (1 Sam. xxxi.; 2 Sam. iv. 4), David
took charge of the youth and gave him a place at his court
(2 Sam. ix.). See further David, Saul. (3) The Maccabee
(see Jews; Maccabees).
JONCIÈRES, VICTORIN (1839–1903), French composer, was
born in Paris on the 12th of April 1839. He first devoted his
attention to painting, but afterwards took up the serious study
of music. He entered the Paris Conservatoire, but did not
remain there long, because he had espoused too warmly the
cause of Wagner against his professor. He composed the
following operas: Sardanapale (1867), Le Dernier jour de
Pompéi (1869), Dimitri (1876), La Reine Berthe (1878), Le
Chevalier Jean (1885), Lancelot (1900). He also wrote incidental
music to Hamlet, a symphony, and other works. Joncières’
admiration for Wagner asserted itself rather in a musical than a
dramatic sense. The influence of the German master’s earlier
style can be traced in his operas. Joncières, however, adhered
to the recognized forms of the French opera and did not
model his works according to the later developments of the
Wagnerian “music drama.” He may indeed be said to have
been at least as much influenced by Gounod as by Wagner.
From 1871 he was musical critic for La Liberté. He died on
the 26th of October 1903.
JONES, ALFRED GILPIN (1824–1906), Canadian politician,
was born at Weymouth, Nova Scotia, in September 1824, the
son of Guy C. Jones of Yarmouth, and grandson of a United
Empire Loyalist. In 1865 he opposed the federation of the
British American provinces, and, in his anger at the refusal of
the British government to repeal such portions of the British
North America Act as referred to Nova Scotia, made a speech
which won for him the name of Haul-down-the-flag Jones. He
was for many years a member of the Federal Parliament, and
