The Astronomy of the Bible by E. Walter Maunder (best fiction books to read .txt) 📖
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In this year of Jubilee all land, and village houses, and the houses of the Levites were to revert to their original owners. These, in other words, could be leased only, and not bought outright, the price of the lease depending upon the number of years until the next Jubilee. A foreigner might not buy a Hebrew outright as a bondslave; he could but contract with him as a servant hired for a term; this contract might be abolished by the payment of a sum dependent on the number of years until the next year of Jubilee, and in any case the Hebrew servant and his family must go out free at the year of Jubilee. In the last chapter of the Book of Numbers we get a reference again to the year of Jubilee, and indirect allusions to it are made by Isaiah, in "the acceptable year of the Lord" when liberty should be proclaimed, and in "the year of the redeemed." In his prophecy of the restoration of Israel, Ezekiel definitely refers to "the year of liberty," when the inheritance that has been granted to a servant shall return again to the prince.
The interpretation of the sabbatic year and the year of Jubilee has greatly exercised commentators. At what season did the sabbatic year begin? was it coterminous with the ecclesiastical year; or did it differ from it by six months? Was the year of Jubilee held once in every forty-nine years or once in every fifty? did it begin at the same season as the sabbatic year? did it interrupt the reckoning of the sabbatic year, so that a new cycle commenced immediately after the year of Jubilee; or was the sabbatic year every seventh, irrespective of the year of Jubilee? did the year of Jubilee always follow immediately on a sabbatic year, or did this only happen occasionally?
The problem will be much simpler if it is borne in mind that the Law, as originally proclaimed, was eminently practical and for practical men. The period of pedantry, of hair-splitting, of slavery to mere technicalities, came very late in Jewish history.
It is clear from what has been already said in the chapter on the year, that the only calendar year in the Old Testament was the sacred one, beginning with the month Abib or Nisan, in the spring. At the same time the Jews, like ourselves, would occasionally refer vaguely to the beginning, or the end, or the course of the year, without meaning to set up any hard and fast connection with the authorized calendar.
Now it is perfectly clear that the sabbatic year cannot have begun with the first day of the month Abib, because the first fruits were offered on the fifteenth of that month. That being so, the ploughing and the sowing must have taken place very considerably earlier. It is not possible to suppose that the Hebrew farmer would plough and sow his land in the last months of the previous year, knowing that he could not reap during the sabbatic year.
Similarly, it seems hardly likely that it was considered as beginning with the first of Tishri, inasmuch as the harvest festival, the Feast of the Ingathering, or Tabernacles, took place in the middle of that month. The plain and practical explanation is that, after the Feast of Tabernacles of the sixth year, the farmer would not again plough, sow, or reap his land until after the Feast of Tabernacles in the sabbatic year. The sabbatic year, in other words, was a simple agricultural year, and it did not correspond exactly with the ecclesiastical or with any calendar year.
For practical purposes the sabbatic year therefore ended with the close of the Feast of Tabernacles, when the Law was read before the whole people according to the command of Moses; and it practically began a year earlier.
The year of Jubilee appears in the directions of Lev. xxv. to have been most distinctly linked to the sabbatic year.
"The space of the seven sabbaths of years shall be unto thee forty and nine years, . . . and ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a Jubile unto you."
It would seem, therefore, that just as the week of days ran on continuously, uninterrupted by any feasts or fasts, so the week of years ran on continuously. And as the Feast of Pentecost was the 49th day from the offering of the first-fruits on the morrow of the Passover, so the Jubilee was the 49th year from the "morrow" of a sabbatic year; it followed immediately after a sabbatic year. The Jubilee was thus the 49th year from the previous Jubilee; it was the 50th from the particular sabbatic year from which the original reckoning was made.
Actually the year of Jubilee began before the sabbatic year was completed, because the trumpet of the Jubilee was to be blown upon the Day of Atonement, the 10th day of the seventh month—that is to say, whilst the sabbatic year was yet in progress. Indeed, literally speaking, this trumpet, "loud of sound," blown on the 10th day of the seventh month, was the Jubilee, that is to say, the sound of rejoicing, the joyful sound. A difficulty comes in here. The Israelites were commanded—
"Ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the Jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field."
This would appear to mean that the Jubilee extended over a whole year following a sabbatic year, so that the land lay fallow for two consecutive years. But this seems negatived by two considerations. It is expressly laid down in the same chapter (Lev. xxv. 22) that the Israelites were to sow in the eighth year—that is to say, in the year after a sabbatic year, and the year of Jubilee would be always a year of this character. Further, if the next sabbatic year was the seventh after the one preceding the Jubilee, then the land would be tilled for only five consecutive years, not for six, though this is expressly commanded in Lev. xxv. 3. If, on the contrary, it was tilled for six years, then the run of the sabbatic years would be interrupted.
The explanation of this difficulty may possibly be found in the fact that that which distinguished the year of Jubilee was something which did not run through the whole circuit of the seasons. The land in that year was to return to its original owners. The freehold of the land was never sold; the land was inalienable, and in the year of Jubilee it reverted. "In the year of this Jubile ye shall return every man unto his possession."
It is quite clear that it could not have been left to the caprice of the owners of property as to when this transfer took place, or as to when such Hebrews as had fallen through poverty into slavery should be liberated. If the time were made optional, grasping men would put it off till the end of the year, and sooner or later that would be the general rule. There can be no doubt that the blowing of the trumpet on the 10th day of the seventh month was the proclamation of liberty throughout all the land and to all the inhabitants thereof; and that the transfer of the land must have taken place at the same time. The slave would return to the possession of his ancestors in time to keep, as a freeman, the Feast of Tabernacles on his own land. The four days between the great day of Atonement and the Feast of Tabernacles were sufficient for this change to be carried out.
The term "Year of Jubilee" is therefore not to be taken as signifying that the events of the Jubilee were spread over twelve months, but simply, that it was the year in which the restoration of the Jubilee was accomplished. We speak of the king's "coronation year," though his coronation took place on but a single day, and the meaning that we should attach to the phrase would depend upon the particular sense in which we were using the word "year." Whilst, therefore, the Jubilee itself was strictly defined by the blowing of trumpets on the 10th day of the seventh month, it would be perfectly correct to give the title, "year of Jubilee," to any year, no matter in what season it commenced, that contained the day of that proclamation of liberty. It is also correct to say that it was the fiftieth year because it was placed at the very end of the forty-ninth year.
The difficulty still remains as to the meaning of the prohibition to sow or reap in the year of Jubilee. The command certainly reads as if the land was to lie fallow for two consecutive years; but it would seem an impracticable arrangement that the poor man returning to his inheritance should be forbidden to plough or sow until more than a twelvemonth had elapsed, and hence that he should be forbidden to reap until nearly two full years had run their course. It also, as already stated, seems directly contrary to the command to sow in the eighth year, which would also be the fiftieth. It may therefore be meant simply to emphasize the prohibition to sow and reap in the sabbatic year immediately preceding the Jubilee. The temptation would be great to a grasping man to get the most he could out of the land before parting with it for ever.
In spite of the strong array of commentators who claim that the Jubilees were to be held every fifty years as we moderns should compute it, there can be no doubt but that they followed each other at the same interval as every seventh sabbatic year; in other words, that they were held every 49 years. This is confirmed by an astronomical consideration. Forty-nine years make a convenient luni-solar cycle, reconciling the lunar month and the tropical solar year. Though not so good as the Metonic cycle of 19 years, it is quite a practical one, as the following table will show:—
The cycle of 49 years would therefore be amply good enough to guide the priestly authorities in drawing up their calendar in cases where there was some ambiguity due to the interruption of observations of the moon, and this was all that could be needed so long as the nation of Israel remained in its own land.
The cycle of 8 years is added above, since it has been stated that the Jews of Alexandria adopted this at one time from the Greeks. This was not so good as the cycle of 11 years would have been, and not to be compared with the combination of the two cycles in that of 19 years ascribed to Meton. The latter cycle was adopted by the Babylonian Jews, and forms the basis of the Jewish calendar in use to-day.
CHAPTER VI THE CYCLES OF DANIELThe cycle of 49 years, marked out by the return of the Jubilee, was a useful and practical one. It supplied, in fact, all that the Hebrews, in that age, required for
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