Chronology of Jubilees
AUTHOR: Stewart, Allison
PUBLISHED ON: April 10, 2004
DOC SOURCE: Allison Stewart at UPenn
PUBLISHED IN: Bible Studies

Chronology of Jubilees Each 50th year may have been specially celebrated in ancient Israel (The last jubilee year may have been officially celebrated as late as the year 121 BCE) Sabbatical years In the late Second-Temple Era, the custom of letting the land rest in each 7th year was an important tenet of Jewish law. Flavius Josephus, a priest-historian who lived in the First Century CE, described the Jewish custom of observing the Sabbatical law in some detail. The writings of the rabbis and certain ancient contracts also make it clear that Jews living under the late Second Temple were careful to observe each of the Sabbatical years. The law concerning the keeping of a Sabbatical year was complied with at a national level. Throughout the territory of Judea, it would have been mandatoryas a tenet of the constitutionfor farmers to observe each 7th year as a Sabbatical year. The requirement to celebrate Sabbatical years throughout Judea would have been in force until the Second Temple fell (in 70 CE). The jubilee year Some ancient sources tend to indicate that the late Second-Temple practice of observing 7th years sprang from an earlier practice of celebrating a 50-year cycle. It seems that after 7 sets of Sabbatical years had been celebrated, each 50th year (called the jubilee) was also celebrated. The more primal practice of celebrating 7 sets of 7 years and a jubilee year is described in biblical textsas follows. “Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land…That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land… And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound … And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land… A jubile shall that fiftieth year be unto you: 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.” (from Leviticus, Chapter 25: 3-12 – English language translation based upon the KJV). It then seems that a 50th year (like the Sabbatical year) was once specially celebrated (perhaps at some time prior to the late Second Temple). According to what appears to be a more original practice, 7 sets of 7 years were first celebrated and then a jubilee year (or a 50th year) was additionally celebrated. The 50thlike the 7thwas specially observed (where in each 50th, crops were not sown, tended, or reaped). Influence of the Greeks The prospect that a 50th year was more anciently observed raises the question as to why/when a jubilee year was no longer celebrated under the late Second Temple. The point in time when a jubilee year was last observed appears to have been sometime within a rather lengthy period when the Greeks and then the Romans were in control of Judea (as further explained below). It seems that Judea was at first subjugated by Alexander the Great in 331 BCE. Afterwards, Judeans were required to pay tribute or taxes to the more powerful Greeks. The requirement to pay taxes was tightened under the subsequent rule of the Romans (who likewise imposed taxes upon the Judeans). Thus, the time and the reason for why a jubilee year was not observed under the late Second Temple was surely relatedat least in partto a requirement on the part of the Judeans to pay tribute to the Greeks and later to the Romans. The Greeks appear to have given the Judeans an exemption from paying taxes in those years that were Sabbatical years. (as per Josephus and the Maccabees). The Romans likewise were generous enough to reduce taxes in each 7th year. Even through tax concessions were granted, it is apparent the jubilee year was no longer celebrated in the late Second-Temple Era. Sources from this era make it clear that by the time of the 177th year Seleucid, Judeans were no longer celebrating a jubilee year. As shown below, these several sources make it unmistakably clear that a 50th year was not officially observed after the Second Century BCE. The possibility that a jubilee year was not officially celebrated after the 177th Seleucid year (or 135-134 BCE) comes from late Second-Temple sources. These several sources confirm that a cycle of 7th years was celebrated in an unbroken cycle. The celebration of the unbroken cycle of 7 years can possibly be traced as far back in time as the year 135-134 BCE. (For additional information, refer to our online document entitled, #39;The Significance of 70 years#39;. The late Second Temple As is more thoroughly documented in our online document entitled: #39; The Significance of 70 Years#39; the chronology of Sabbatical years under the late Second Temple can rather satisfactorily be determinedas follows: The year 135-134 BCE (or the year 177 of the Seleucid Era) was noted to be a 7th year in the writings of Flavius Josephus. In #39;Antiquities of the Jews#39; he noted: “… there came around the year in which the Jews are wont to remain inactive, for they observe this custom every seventh year, just as on the seventh day.” (Book 13:8:1). The same year (135-134 BCE) was also noted to be a year of #39;rest#39; in #39;Wars of the Jews#39;. In this book, Josephus noted the following: “the year of rest came on, upon which the Jews rest every seventh year as they do on every seventh day”. The year 44-43 BCE could have been a 7th year. In #39;Antiquities of the Jews#39;, Josephus stated that the Jews had a legal agreement with the Romans concerning a reduction of taxes in 7th years. In substantiation of this, he cited a decree from one of the Roman emperors. The decree stated when Caius Caesar was consul for the fifth time he ordered in the 2nd year of the current land-use agreement that a deduction in the amount of taxes that land users paid to the Romans should be granted to the Jews (refer to Antiquities, Book 14:10:5-6). If the current year (44-43 BCE) did correspond to the cited 2nd year of the land-use agreement then it might be possible to interpret this passage to mean that the respective year did correspond to a 7th year (as celebrated by the Jews). Josephus rehearsed another Roman decree concerning a grant to Jews allowing celebration of the 7th years. This respective decree substantiates that Jewsunder the late Second Templepositively were celebrating Sabbatical years. “[Judea should pay a tribute yearly]… excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land… [taxes are to be paid] every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees.” (Antiquities, Book 14:10:6). The year 37-36 BCE appears to have been both a 7th year and 70th year (as noted by Josephus). This yearthe year when Herod was d king at Jerusalemis referred to as a #39;hebdomatikon#39; year as follows: “Now the Jews that were enclosed within the walls of the city fought against Herod with great alacrity and zeal (for the whole nation was gathered together); they also gave out many prophecies about the temple, and many things agreeable to the people, as if God would deliver them out of the dangers they were in … this happened to be a Sabbatic year [or literally, a #39;hebdomatikon#39; year]” (#39;Antiquities of the Jews#39;, 14:16:2). The year 37-36 BCE is noted to have been both a 7th year and a 70th year in a second passage of #39;Antiquities of the Jews#39;. This instance is recorded in the next book as follows: “At this time Herod, now he had got Jerusalem under his power… the Sabbatic year [or literally, a #39;hebdomatidon#39; year]… was still going on, and forced the country to lie still uncultivated, since we are forbidden to sow our land in that year.” (Book 15:1:2). The year 55-56 CE (autumn-to-autumn) was almost surely a 7th yearbased on an ancient Deed of Loan. This paper was recovered at Wadi Murabba near Bethlehem.This legal note explicitly stated that a #39;year-of-release#39; was underway in the 2nd year of Nero Caesar. Because Nero ascended to the throne in autumn of the year 54 CE, there is hardly any doubt that the cited Sabbatical year (autumn-to-autumn) largely corresponded to 2nd year of the reign of Nero. The year 69-70 CE (autumn-to-autumn) is shown to have been a 7th year by the early rabbis. The Taanith indicates that the Second Temple was destroyed in a post-sabbatical year (B. Taan., 29a). The Arakin has “thus it is found that it [= the destruction of the Second Temple] happened during the last part of a septennate” (B. Arak., 12 b). A Third Century rabbi (Hunna) computed the sabbatical cycle based upon the fact that the Second Temple was destroyed in a sabbath year (B. Azar., 9b).Rabbi Jose (Yose) ben Khalapha commented that the year prior to the destruction of the Second Temple was a sabbatical year (Seder Olam, 30). Because the Second Temple was destroyed in autumn of the year 70 CE then it#39;s easy to recognize from the rabbis that a Sabbatical year occurred immediately prior to the destruction of the Temple. Essentially, the Temple is indicated to have been destroyed in autumn of the year 70 CE very close to the boundary of a 7th year (at the end of the respective 7-year cycle). The year 139-140 CE (autumn-to-autumn) also appears to have been a 7th yearas based upon another legal paper recovered at Wadi Murabba. This respective contract (Mur 24E) was written-down in late autumn of the year 134 CE. This sub-lease agreement describes what appears to be a 5-year lease term. The respective lease was to last until the #39;eve of the Sabbatical year#39;. It is clear that 5 years from autumn in the year 134 CE ends with autumn of the year 139 CE. Then, this respective year (139 CE) would have corresponded to the very beginning of a #39;year-of-release#39;. From the cited late Second-Temple sources, the chronology of the once observed cycle of 7 years is rather easy to reconstruct. It is clear that a continuous run of 7-year cycles was counted between about 135 BCE and 139 CE. This period of history straddles some 273 years (or contains 39 cycles of 7 years). During this lengthy stretch of history, Sabbatical years were observed in the years 135 BCE, 44 BCE, 37 BCE, 55 CE, 69 CE, and 139 CE. Based upon the indicated unbroken chronology of 7 years after about the 177th Seleucid year (as cited), it is quite clear that Judeans did not officially celebrate a jubilee year (or a 50th year). Clearly, Sabbatical years were celebrated in an unbroken cycle throughout the late Second-Temple Era. It is of special interest that if the cycle of 7 years was extended from the First Century into this Twenty-First Century then a 7th year would have occurred in correspondence with the year 2001-2002 CE (from autumn-to-autumn). Essentially, the year 2001-2002 CE corresponded to the occurrence of a Sabbatical yearas an extension of the same cycle of 7 years as was once celebrated in the late Second-Temple Era. Chronology of jubilees The chronology of jubilee years is a bit more difficult to determine. This is because a jubilee year was not routinely celebrated in the late Second-Temple Era (as cited). Even though a jubilee year has not been celebrated in the land of Israel for quite some time now, the topic of the once observed jubilee year continues to hold considerable interest among both Jews and Christians alike. The ancient custom of celebrating a very special yeara time when liberty was once proclaimed throughout the landpaints a vision of an early society that was truly grand. As is shown in the prior section, it was surely at a time earlier than the late Second Temple when a jubilee year was last celebrated. It here seems of some considerable significance that a monumental change in the priesthood and the Temple system came about in the year 167 BCE. In this respective year, the Greek ruler Antiochus IV assumed control of the Temple. (The current dynasty of high priests was eventually deposed). The actions of Antiochus IV are detailed at length in the books of the Maccabees, and also in the writings of the Jewish historian, Flavius Josephus. Judeans almost immediately took up arms in opposition to Greek control of the Temple. The Jewish armies were under the leadership of the family of Asamoneus, or the Maccabees. The initial part of the revolt was largely successful in that Judeans soon regained control of the Temple. Even with the revolt ongoing, the Temple building was cleansed and rededicated in 164 BCE. Eventually a deal was worked out between the Judeans and Antiochus (and his son). This truce agreement granted the revolutionary forcesheaded up by the Maccabeesthe governorship of Jerusalem and all of Judea. Thus, it was at the time of the Jewish revolt from under Antiochus IV that the government of Judea underwent a major change. A new dynasty of priest-kings (the lineage from Asamoneus) ascended to the office of both King and High Priest (160 BCE). The occupation of the civil and religious governments by the descendants of Asamoneus then seems to be an additional factor for the ultimate observance of an unbroken 7-year cycle. It is probable that the new ruling dynasty elected to eventually modify the celebration of the 50-year cycle. Because the dynasty of Asamoneus assumed control of the Temple system in 160 BCE, and because it is very clear that a jubilee year was not observed under the late Second Temple (as cited), it is logical to believe that the last time a jubilee cycle was celebrated may have been prior to the cited Jewish revolt. A jubilee year may have no longer been celebrated in Judea after about the time the Maccabees ascended to the throne of Jerusalem. Locating the jubilee year The Israelite celebration of a year-of-liberty (a 50th year) can only implicitly be determined from the historical record (as is further shown below). To begin a sketch of just when early Israel might have once celebrated a 50th year (or a jubilee year), the biblical book of Ezekiel can be recited. The author of the book of Ezekiel seems to indicate that a 50th year could have occurred in the year 572-571 BCE (autumn-to-autumn) or in the following year 571-570 BCE (autumn-to-autumn). The author of Ezekiela priestlived 4 centuries prior to the time of the cited Jewish revolt in 167 BCE. Consequently the author of Ezekiel was almost surely acquainted with the celebration of the jubilee cycle (as it was celebrated by the early order of high priests). It is of great significance that this respective author was living at the very time when the first Temple was sacked and destroyed by the Babylonians (587-586 BCE). In the last part of the book of Ezekiel, the author gives a futuristic description of a restored Temple system. Throughout #39;nine full chapters#39;, the author meticulously describes a number of details concerning a revived Temple. What appears to be unusual is that the author-priest was cautious to explicitly date the year in which his vision of the new Temple was received: “In the five and twentieth year of our captivity, in the beginning of the year, in the tenth [day] of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither”. (AV text of Ezekiel, Chapter 40:1). Because the Babylonians ultimately burned the city of Jerusalem late in the year 586 BCE, the respective year that Ezekiel received his vision14 years afterwardwould have corresponded to the year 572 BCE. Here, it is significant that in other portions of this book, the respective author appears to use a kingly dating system (or a time-track pegged to the time of the king#39;s captivity). The king#39;s captivity is indicated to have commenced in the year 597 BCE. Consequently, the year that corresponded to 25 years after the captivity would probably have been the year 572 BCE (reckoned spring-to-spring). The double dating tends to confirm that Ezekiel received his vision of the new Temple in the year 572-571 BCE (reckoned from spring to spring). Based upon the subsequent analysis, it ultimately becomes obvious that Ezekiel could have received his vision of a new Temple in correspondence with either the 49th year or the 50th year of a 50-year cycle. The respective year hypothetically corresponded with the time of a pending jubilee year (celebrated from autumn-to-autumn in either the year 572-571 BCE or 571-570 BCE). The epoch of a jubilee year perhaps explains why the respective author of Ezekiel (a priest) drew such special attention to the year date of his receiving the vision. (Perhaps this year-date would have been specially understood by the priest-classor by those who had maintained the Temple systemas pertaining to the epoch of a jubilee year). In substantiation of the hypothesis that Ezekiel#39;s Temple vision was received in association with the epoch of a jubilee year, the books of Haggai and of Zechariah can also be recited. The authors of both Haggai and Zechariah were prophets and they both recorded a divinely received message concerning the construction of the new Temple (just beginning). The respective authorslike the author of Ezekielwere careful to record the calendar date when their respective messages were received. It is here of related interest that many of the messages concerning the construction of a new Temple (two chapters in Haggai and six chapters in Zechariah, or #39;eight total chapters#39;) were received in the year 521-520 BCE (the 2nd year of Darius II). Thus, it is clear that if a jubilee year did occur in the time of Ezekiel (either in 572-571 BCE or in 571-570 BCE) then the cited 8 chapters recorded by the prophets Haggai and Zechariah were likewise written-down in association with the time of a jubilee year (in 521 BCE). It then becomes significant that the latter occurrence of a hypothetical jubilee year in the time of Haggai-Zechariah (521 BCE) occurred 50 years later than did the occurrence of a jubilee year in the time of Ezekiel (571 BCE). These alignments (located 50 years apart and spaced in alignment with other Sabbatical yearsas explained below) perhaps point to the basic structure of the once adhered to jubilee cycle of 50 years. Considering that the years 571 BCE and 521 BCE could have corresponded to jubilee years, a chronology for the jubilee time cycle can be tabled for a wide number of centuries. Beginning with the jubilee year which occurred either in 572-571 BCE or in 571-570 BCE (in the time of the priest Ezekiel) and ending with the year in 121 BCE (as the time of the last possible jubilee-year celebration) the following chronological sequence is indicated: A 50th year corresponded to 571 BCE<br /> A 50th year corresponded to 521 BCE<br /> A 50th year corresponded to 471 BCE<br /> A 50th year corresponded to 421 BCE<br /> A 50th year corresponded to 371 BCE<br /> A 50th year corresponded to 321 BCE<br /> A 50th year corresponded to 271 BCE<br /> A 50th year corresponded to 221 BCE<br /> A 50th year corresponded to 171 BCE<br /> A 50th year corresponded to 121 BCE The rabbis noted that both Sabbatical years and jubilee years were celebrated in correspondence with a year that was reckoned from autumn to autumn. Thus, jubilee years appear to have been offset by 6 months relative to civil year dating. Essentially, civil years commenced in the spring season but jubilee years did not commence until the fall season. This offset of 6 months between the beginning of the civil year and the beginning of the jubilee year makes the determination of the jubilee chronology a bit more uncertain. For example, if it can be determined that a jubilee year occurred in the year 571 BCEas per civil year datingthen when did the respective jubilee celebration begin? If the respective jubilee year is assumed to have began with a minus offset of 6 months then the celebration would have commenced in autumn of the year 572 BCE. Conversely, if the respective jubilee year is assumed to begin with a plus offset of 6 months then the celebration would not have commenced until autumn of the year 571 BCE. The hypothetical chronology of jubilee years (as presented) is made more certain by recorded instances of Sabbatical years (or 7th years) that were celebrated throughout the first-part of the Second-Temple Era. Essentially, the stated chronology seems to well agree with the earliest historical instances of Sabbatical years (as is shown in the subsquent section). Sabbatical years<br /> One of the earliest instances of the celebration of a sabbatical year can seemingly be interpreted from a certain passage recorded in the accounts of the Jewish kings. This respective passage indicates that crops were not sown during a certain year (or years). This indicated time when crops were not sown existed when Jerusalem was shut in by Assyrian armies. At this time, the prophet Isaiah relayed a Supreme promise that the siege would soon be endedas follows: “… ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.” (2 Kings 19:29).<br /> Based upon Assyrian records, it appears that the cited seige of Jerusalem did correspond with the third campaign of Sennacherib (in 701 BCE). The wording of Isaiah#39;s promise implies that crops were not to be sown in the year of the siege nor in the subsequent year (700 BCE). The specific prediction that crops would not be sown in the impending year could then possibily mean that a Sabbatical year was immediately pending. As is further shown below, it appears that a Sabbatical year was indeed celebrated from autumn-to-autumn of the year 701-700 BCE. Another early instance of the celebration of a sabbatical year (prior to the 167 BCE) can possibly be identified from the writings of Ezekiel. This author shows that calendar intercalation may have occurred between the 5th and 6th year of the captivity. In Ezekiel, Chapter 1, a date corresponding to the 5th year and 4th month and 5th day of the captivity is listed. In Chapter 8, a subsequent date corresponding to the 6th year and 6th month and 5th day of the captivity is listed. It is ultimately significant that an analysis of Chapter 3:15 and Chapter 4:5-6 indicates that the day count between the recorded dates should have accrued to at least 437 days. The dates and day counts recorded by the author of Ezekiel tends to indicate that some kind of calendar intercalation was ed between July-August of 592 BCE and September-October of 591 BCE. If a jubilee year began or ended in September-October of the year 571, then one of the Sabbatical years leading up to this respective jubilee could have ended in September-October of the year 592 BCE. The possibility then is that some kind of calendar intercalation may have occurred in association with the occurrence of a 7th year of the jubilee cycle. (For additional information, refer to: #39;A Significant Jubilee Cycle#39;). One of the Sabbatical years (perhaps a 7th year of the jubilee cycle) can seemingly be identified from the writings of certain among the early rabbis. Even through the rabbi sources aren#39;t in complete agreement, it appears that the First Temple may have been destroyed in a Sabbatical year. “It is said, The day on which the First Temple was destroyed was… at the end of the seventh [Sabbatical] year…” (Arakin 11b). “The First Temple was destroyed… in the year following the Sabbathical year…” (Ta#39;anith 29a).<br /> Because Sabbatical years appear to have been reckoned to commence in association with autumn of the year, and because civil years were reckoned to commence in association with spring of the year, the cited Sabbatical year most probably corresponded with 587-586 BCE (reckoned autumn-to-autumn). Another series of Sabbatical yearsthat presumably occurred in the original jubilee cyclecan be identified in the era when Ezra the priest and Nehemiah the governor officiated at Jerusalem. Ezra is indicated to have arrived at the capital city Jerusalem in 457 BCE (the 7th year of Artaxerxes 1). Because a jubilee year would hypothetically have been celebrated in the year 422-421 BCE (autumn-to-autumn), it is clear that the year when Ezra arrived at Jerusalem (autumn-to-autumn of 458-457 BCE) would have corresponded with a Sabbatical year of the 50-year cycle (the 2nd Sabbatical of the cited jubilee cycle). It is of special interest that the year 457 BCE likewise corresponded with the epoch of a 70th year of the kingly cycle as is shown in our online document entitled: #39;The Significance of 70 years#39;. The actions of Ezra the priest and Nehemiah the governor can be ultimately constructed from the writings of Josephus, the books of Ezra and Nehemiah, and from the Apocrypha. The several accounts of the actions of Ezra the priest and Nehemiah the governor all indicate that a special festival was held at the time when Ezra (a ranking priest) read from the books of Moses. It is here significantaccording to a certain passage in the book of Deuteronomythe law was to be read in public at a certain festival (but only in each 7th year or Sabbatical year). From the indicated requirement to publicly read the books of Moses in each 7th year, it can be recognized that the time of the priestly reading of the law books corresponded to one of the sets of 7 years (presumably leading up to the celebration of a jubilee year). The year when this unique festival was held would probably have been the Sabbatical year that ended in autumn of the year 443 BCE (or the 21st year of Artaxerxes I). Nehemiah is noted to have become governor of Jerusalem in the 20th year of Artaxerxes I. Moses was then read in that year or more probably in the following yearas the book of Nehemiah seems to indicate (refer to Nehemiah, Chapter 8). A yet additional instance of a Sabbatical year can possibly be identified from those sources that contain accounts of the actions of Ezra the priest and Nehemiah the governor. In #39;Antiquities of the Jews#39; (by Josephus) is the description of the celebration of an additional feast. The version of the actions of Ezra and Nehemiah by Josephus is a bit different from the version shown in the biblical books. The description of Josephus is much more plausible in that his description seems to more properly account for the time that would have been required for Nehemiah to receive the office of governor from Artaxerxes I, travel to Jerusalem, rebuild the walls of the city, and ultimately participate in the celebration of a festival. Based upon a composite analysis of the diverse accounts of Ezra-Nehemiah, it seems that the above-cited festival (held in 443 BCE) was not a single occurrence. Essentially, two festivals are mentioned in Antiquities, and the occurrence of only one festival is mentioned in Ezra-Nehemiah. The two festivals were obviously celebrated at different times. Josephus mentioned that Ezra did read the book of Moses at a respective feast. Though the year-date of this respective feast cannot be determined from the Josephus#39; record alone, the year-date of this festival can be identified to be in the year 443 BCE (as cited above). The Josephus account then becomes of special interest in that the observance of a yet subsequent festival (in the 28th year of Artaxerxes) can be identified. The year of this latter feast would then have corresponded to the year 436 BCE. It is then of large significance that this respective 8-day festival (a second feast) described by Josephus also exactly agrees with the cited jubilee chronology of 50 years. Thus, from amid the accounts of Ezra the priest and Nehemiah the governor the identification of 3 distinct Sabbatical years can be identified. It is clear that the cited years of 457 BCE, 443 BCE, and 436 BCE did all correspond with Sabbatical years. This respective cluster of Sabbatical years remarkably conforms to a chronological sequence of 7 years. The indicated 7-year sequence exactly agrees with the previously hypothesized jubilee chronology of 50 years. Some other possible instances of Sabbatical years can be identified from other early sources. In the year 536 BCE, a Persian monarch named Cyrus is indicated to have issued a significant decree to rebuild the Temple at Jerusalem (refer to 2 Chronicles 36:22 and Ezra 1:1). Most agree that the decree to rebuild the Temple was issued when Cyrus ascended to the throne over the Chaldeans in 536 BCE. It is thus significant that the year 536 (when the decree to rebuild the Temple was issued) corresponded with a Sabbatical year (as reckoned from autumn of the year 537). An instance of an early celebrated Sabbatical year can be recited from #39;Antiquities of the Jews#39;as follows: “… they [the Samaritans] petitioned that he [King Alexander] would remit the tribute of the seventh year to them because they did not sow thereon” (Book 11, 8:6). Alexander the Great assumed control of Judea in the year 331-330 BCE. Thus, it would appear from the quoted passage that a Sabbatical year was in close proximity. (Most probably, the epoch of the cited 7th year did commence with autumn of the year 330 BCEas is further shown below). Another instance of an early celebrated Sabbatical year is noted to have occurred in the 150th year of the Seleucid Era. (The celebration of this respective Sabbatical year is mentioned in both the book of #39;Antiquities of the Jews#39;, and also in the books of the Maccabees). The equivalency of th

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