5 Or, to be quite cut off. Heb. for cutting off 7 Heb. his hand hath attained and found sufficiency. 8 Heb. redemption belongeth unto it. 9 Or, one of the Levites redeem them. 10 Heb. his hand faileth. 11 Heb. strengthen. 12 Exod. 22. 25. Deut. 23. 19. Prov. 28. 8. Ezek. 18. 8, and 22. 12. 13 Exod. 21. 2. Deut. 15. 12. Jer, 34, 14. 14 Heb. serve thyself with him with the service, &c. 15 Heb. with the sale o a bondman, 16 Ephes. 6. 9. Coloss. 4. 1.

18 Heb. his hand obtain, &c.

Verse 4. "A sabbath of rest unto the land."-This year of rest to the land is a very prominent feature of the sabbatic system which formed so remarkable and distinguishing a part of the Hebrew polity. First there was the seventh day, now the seventh year, and then a year at the end of the seventh septennial period-all founded on analogous principles, but each possessing its own distinguishing details. The prominent circumstances which distinguished the sabbatic year from common years may thus be enumerated:-1. All agricultural processes were to be intermitted, and the land was to lie fallow. The whole country must, in fact, have been thrown into one vast common, free to the poor and the stranger, to the domestic cattle and the game; for the proprietor of land not only ceased to cultivate it, but had no exclusive right to its spontaneous produce, although he might share in it. 2. Every Hebrew slave had the option of being released this year from his servitude. At least, this is inferred from Exod. xxi. 2; but it is doubtful whether that passage does not require the interpretation that the seventh year, on which such a person was to be released, was rather the seventh year of his actual servitude than the sabbatic year. It is there said, that he should serve six years, and be free on the seventh; and no mention is there made of the sabbatic year. It is obvious, that unless a man's period of servitude commenced immediately after the completion of the previous sabbatic year, he could not have served six years when the next arrived. The best authorities therefore differ on this point, which must be allowed to be doubtful. 3. Debts due from one Israelite to another were to be remitted; but not those due by foreigners to Israelites. On this point, see Deut. xv. 1, where the note will notice the doubt which is entertained as to whether debts were then wholly cancelled, or the claim only for that year intermitted. 4. When all Israel assembled in this year (as they did in other years) at the Feast of Tabernacles, the whole law was directed to be read publicly to them (Deut. xxxi. 10, 11). The various objects which seem to have been combined in the institution of the sabbatic year-religious, economical, civil, and political-would lead too much into detail to be stated in this place.

9. "Cause the trumpet of the jubile to sound."-The derivation of the word "jubile” (b, jobel) is very doubtful. Some think that it comes from the verb, jabal, which in hiphil is, hobil, and signifies to recal, restore, bring back; because this year restored liberty to the slaves, and brought back alienated estates to their original possessors. This would seem to be the view which the Septuagint takes of the word by rendering it apsos, a remission, and also Josephus, who renders it savIsprav, liberty. In Syriac the same word (jabal) means "to succeed," and hence jubul, "succession," and might be applicable because every one succeeded to the lands of his fathers. But the majority of interpreters consider that the word denotes the musical instrument or the sound of the instrument employed in proclaiming the jubilee. With this we are disposed to agree, though not without some doubt. The Rabbins generally speak definitely, and say that the word points out ram's horns, which they agree to have been employed on this occasion. Bochart and others, however, doubt whether "ram's horns" were ever employed as trumpets, but think that the horns," "cornets," &c. of the Scripture were either the horns of oxen, or brazen trumpets in the form of ram's horns. We however believe that the horns both of oxen and rams were in use as instruments of sound; but would not undertake to say that the latter were exclusively used to proclaim the jubilee. We the rather incline to this opinion, because it is generally believed that at the proper time trumpets were sounded through all the land, whereas only two silver trumpets were made for the use of the priests (Num. x.) to blow for purposes of direction or proclamation; and although these may have been adequate for collective and local purposes, they could not have been solely available for the general uses of this season, even if we do not go quite so far as the Rabbins, who believe that every private man was obliged to blow nine times with a trumpet on this great occasion.

The jubilee began on the first day of the month Tisri, that is, the civil new year's day. The real object of the institution was not developed till the tenth day, which was the great day of atonement. But the previous nine days were spent in great festivity and joy, resembling in some respects the Roman Saturnalia. The slaves did no work for their masters, but crowned themselves with garlands, and ate, drank, and made merry. On the tenth day, the proper authorities directed the trumpets to be sounded; and at that instant of time, the bondmen became free, and lands reverted to their original owners.

10. "Hallow the fiftieth year.”—Opinions differ as much about the time of the jubilee as they do even about the meaning of the name. The question mooted is whether the jubilee year was the seventh sabbatical year, that is, the forty-ninth year, celebrated with more peculiar solemnity than the other six sabbatical years; or whether it was the fiftieth year, that is, another year of rest added to the forty-ninth, or seventh sabbatical year. The principal reasons for the forty-ninth year are its greater probability as a part of, rather than a supplement to, the institution of sabbatic years; and because, if it were the fiftieth, the land must then have had two consecutive sabbaths, or must have lain fallow two years together, since all cultivation was forbidden as well on the jubilee as on the sabbatical year. In this case, and in order to prevent a dearth, it seems that an additional miracle, which is not promised, would have been necessary. If this had been the intention of the law, it would seem that as produce sufficient for three years was promised on the sixth year to compensate for the cessation of agriculture on the seventh year, so produce sufficient for four years would have been promised on the forty-eighth year to compensate for the neglect of cultivation on the forty-ninth and fiftieth years. But, instead of this, the promise concerning the sixth year immediately follows the command for the jubilee, in such a manner as to seem to show that the jubilee year required the same extraordinary abundance in the sixth year, but no more, as was in the other case provided. Such considerations have led many eminent theologians to conceive that the year of jubilee was the forty-ninth year. But others, at least equal in number and authority-including generally the Jews themselves-believe it to have been the fiftieth year, the directions of Moses on the subject being in their opinion too clear to be taken in any other sense. Some however attempt to reconcile the two opinions. Thus Calmet supposes the possibility that Moses uses "fiftieth" as a round number for "forty-ninth." This is certainly a very common practice in the Hebrew Scriptures, and is exemplified by a similar usage among ourselves; as, for instance, we say "a century" or a "hundred years," when the period may be actually two or three years less. The authors of the Universal History also attempt to reconcile the conflicting hypotheses, by observing that, as the jubilee year commenced in the first month of the civil year and the seventh of the ecclesiastical year, it would be either in the forty-ninth or fiftieth year according to the computation which was followed.

21. "The sixth year.... shall bring forth fruit for three years.”—The distribution of these three years depends upon the disputed question-whether the sabbatical year began with the ecclesiastical year, in the spring, or with the civil year, in the autumn. Those who prefer the latter alternative, are obliged to explain that the "three years" in the text do not mean three whole years, but only one whole year and two parts of years. We, however, prefer the former account, because it gives a complete three years, and because it makes the account reach into the ninth year, as the text expressly states, whereas the other makes it cease in the eighth year. It is agreed that the period to which the promise extends, comprehends the remainder of the sixth year after the harvest, the whole seventh year, and the period till the harvest from the seed sown in the eighth year. This makes exactly three years, and reaches into the ninth

18 Heb. his hand obtain, &c.

Verse 4. "A sabbath of rest unto the land."-This year of rest to the land is a very prominent feature of the sabbatic system which formed so remarkable and distinguishing a part of the Hebrew polity. First there was the seventh day, now the seventh year, and then a year at the end of the seventh septennial period- all founded on analogous principles, but each possessing its own distinguishing details. The prominent circumstances which distinguished the sabbatic year from common years may thus be enumerated:-1. All agricultural processes were to be intermitted, and the land was to lie fallow. The whole country must, in fact, have been thrown into one vast common, free to the poor and the stranger, to the domestic cattle and the game; for the proprietor of land not only ceased to cultivate it, but had no exclusive right to its spontaneous produce, although he might share in it. 2. Every Hebrew slave had the option of being released this year from his servitude. At least, this is inferred from Exod. xxi. 2; but it is doubtful whether that passage does not require the interpretation that the seventh year, on which such a person was to be released, was rather the seventh year of his actual servitude than the sabbatic year. It is there said, that he should serve six years, and be free on the seventh; and no mention is there made of the sabbatic year. It is obvious, that unless a man's period of servitude commenced immediately after the completion of the previous sabbatic year, he could not have served six years when the next arrived. The best authorities therefore differ on this point, which must be allowed to be doubtful. 3. Debts due from one Israelite to another were to be remitted; but not those due by foreigners to Israelites. On this point, see Deut. xv. 1, where the note will notice the doubt which is entertained as to whether debts were then wholly cancelled, or the claim only for that year intermitted. 4. When all Israel assembled in this year (as they did in other years) at the Feast of Tabernacles, the whole law was directed to be read publicly to them (Deut. xxxi. 10, 11). The various objects which seem to have been combined in the institution of the sabbatic year-religious, economical, civil, and political-would lead too much into detail to be stated in this place.

9. "Cause the trumpet of the jubile to sound." —The derivation of the word “jubile” (, jobel) is very doubtful. Some think that it comes from the verb, jabal, which in hiphil is, hobil, and signifies to recal, restore, bring back; because this year restored liberty to the slaves, and brought back alienated estates to their original possessors. This would seem to be the view which the Septuagint takes of the word by rendering it apsais, a remission, and also Josephus, who renders it 12vIspiæv, liberty. In Syriac the same word (jabul) means "to succeed," and hence jubul, “succession,” and might be applicable because every one succeeded to the lands of his fathers. But the majority of interpreters consider that the word denotes the musical instrument or the sound of the instrument employed in proclaiming the jubilee. With this we are disposed to agree, though not without some doubt. The Rabbins generally speak definitely, and say that the word points out ram's horns, which they agree to have been employed on this occasion. Bochart and others, however, doubt whether "ram's horns" were ever employed as trumpets, but think that the "horns," "cornets," &c. of the Scripture were either the horns of oxen, or brazen trumpets in the form of ram's horns. We however believe that the horns both of oxen and rams were in use as instruments of sound; but would not undertake to say that the latter were exclusively used to proclaim the jubilee. We the rather incline to this opinion, because it is generally believed that at the proper time trumpets were sounded through all the land, whereas only two silver trumpets were made for the use of the priests (Num. x.) to blow for purposes of direction or proclamation; and although these may have been adequate for collective and local purposes, they could not have been solely available for the general uses of this season, even if we do not go quite so far as the Rabbins, who believe that every private man was obliged to blow nine times with a trumpet on this great occasion.

The jubilee began on the first day of the month Tisri, that is, the civil new year's day. The real object of the institution was not developed till the tenth day, which was the great day of atonement. But the previous nine days were spent in great festivity and joy, resembling in some respects the Roman Saturnalia. The slaves did no work for their masters, but crowned themselves with garlands, and ate, drank, and made merry. On the tenth day, the proper authorities directed the trumpets to be sounded; and at that instant of time, the bondmen became free, and lands reverted to their original owners.

10. "Hallow the fiftieth year.”—Opinions differ as much about the time of the jubilee as they do even about the meaning of the name. The question mooted is whether the jubilee year was the seventh sabbatical year, that is, the forty-ninth year, celebrated with more peculiar solemnity than the other six sabbatical years; or whether it was the fiftieth year, that is, another year of rest added to the forty-ninth, or seventh sabbatical year. The principal reasons for the forty-ninth year are its greater probability as a part of, rather than a supplement to, the institution of sabbatic years; and because, if it were the fiftieth, the land must then have had two consecutive sabbaths, or must have lain fallow two years together, since all cultivation was forbidden as well on the jubilee as on the sabbatical year. In this case, and in order to prevent a dearth, it seems that an additional miracle, which is not promised, would have been necessary. If this had been the intention of the law, it would seem that as produce sufficient for three years was promised on the sixth year to compensate for the cessation of agriculture on the seventh year, so produce sufficient for four years would have been promised on the forty-eighth year to compensate for the neglect of cultivation on the forty-ninth and fiftieth years. But, instead of this, the promise concerning the sixth year immediately follows the command for the jubilee, in such a manner as to seem to show that the jubilee year required the same extraordinary abundance in the sixth year, but no more, as was in the other case provided. Such considerations have led many eminent theologians to conceive that the year of jubilee was the forty-ninth year. But others, at least equal in number and authority-including generally the Jews themselves believe it to have been the fiftieth year, the directions of Moses on the subject being in their opinion too clear to be taken in any other sense. Some however attempt to reconcile the two opinions. Thus Calmet supposes the possibility that Moses uses “ fiftieth" as a round number for "forty-ninth." This is certainly a very common practice in the Hebrew Scriptures, and is exemplified by a similar usage among ourselves; as, for instance, we say "a century" or a "hundred years," when the period may be actually two or three years less. The authors of the Universal History also attempt to reconcile the conflicting hypotheses, by observing that, as the jubilee year commenced in the first month of the civil year and the seventh of the ecclesiastical year, it would be either in the forty-ninth or fiftieth year according to the computation which was followed.

21. "The sixth year.... shall bring forth fruit for three years."-The distribution of these three years depends upon the disputed question-whether the sabbatical year began with the ecclesiastical year, in the spring, or with the civil year, in the autumn. Those who prefer the latter alternative, are obliged to explain that the "three years" in the text do not mean three whole years, but only one whole year and two parts of years. We, however, prefer the former account, because it gives a complete three years, and because it makes the account reach into the ninth year, as the text expressly states, whereas the other makes it cease in the eighth year. It is agreed that the period to which the promise extends, comprehends the remainder of the sixth year after the harvest, the whole seventh year, and the period till the harvest from the seed sown in the eighth year. This makes exactly three years, and reaches into the ninth