How Long is the Jubilee Cycle?

by W. Glenn Moore

In order to simplify my Answering Objections page, I have divided it into several major subtopics for ease of reading.  Below are my answers to questions regarding the Jubilee Cycles, which are all related to the question "Is the Jubilee cycle 49 or 50 years in length?"

There has historically been much confusion regarding the Jubilee Cycles, mainly over the question of whether they are 49 year or 50 year cycles.  Many times students of the word read the text regarding Jubilees and (based upon their assumptions) believe that they know for a certainty the true length of a Jubilee cycle.  Some make the assumption that it is 49 years in length, but can provide no clear evidence.  Others assume it is 50 years, but again can provide no clear evidence.  Here we will examine this question in great detail, as we look at both sides of this issue, and the evidence needed to make an informed decision.  Is the Jubilee cycle 49 or 50 years in length?  That is the question we will attempt to answer as we progress through this study.

In Exodus 20 the Sabbath is commanded in honor of the fact that Yahweh created the earth in six days and rested on the seventh day. Leviticus 25 is a direct parallel, as it also indicates that the land is to have a Sabbath rest after six years of work, which also ties it in directly with the first week of creation.  Please notice what it says:

And Yahweh spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Yahweh.  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, a sabbath for Yahweh: thou shalt neither sow thy field, nor prune thy vineyard. 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.  (Leviticus 25:1-5)

Please take note of how this is clearly a parallel to Creation week, as we are likewise told in Genesis that Yahweh worked 6 days in creating this earth, and rested on the 7th. 

Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.   (Genesis 2:1-3)

Since the weekly cycle is continuous and has remained unchanged from the beginning of creation (please see my online study proving this entitled In Search of the True Sabbath located at www.itsaboutthattime.net), we can only conclude (based upon these clear facts) that the Sabbatical cycles have also remained unchanged from the time of creation.  If this is so, then you cannot have a 50 year Jubilee cycle--for that would interfere with the continuously repeating 7 year cycles.

Another piece of evidence which we feel is very important in showing that the seven year sabbatical cycles should be continued uninterrupted beyond the year of Jubilee is the meaning and usage of such words as "week" and "sabbath" as they are used in the Scriptures. The Hebrew word for "Sabbath" (shab-bawth') appears to be closely related to the Hebrew word for "week", and in the Greek shabbaton is translated as both "week" and "sabbath." The Hebrew word for week is shaw-boo'-ah and it literally means something that is "sevened". The word can mean both "seven" and "week" and can even be used to mean "weeks of years." In the two examples given above, we have a week (shaw-boo'-ah) and the plural form of that word (shaw-boo-oth). So let us consider the fact that a "week" is a period of something (like a day) which has been "sevened" (or multiplied by seven). A week is therefore a period of seven days. The plural form of that word (shaw-boo-oth) means “weeks” and indicates more than one week, or consecutive multiple periods of seven days.  Again, the same word is used to represent both a week of days and a week of years, and as we all know a week of days is (and has always been) a continuously repeating cycle which is not interupted by the division of months or years. Conclusion:  The very word itself to describe a Sabbatical year gives evidence that it must be the last day of consecutive multiple periods of seven days and seven years.  Such an understanding does not allow for an interruption to this cycle in the 50th year.

But let us not stop there.  We have many other indicators that a Jubilee cycle is 49 years with the 50th year being the 1st year of the next cycle.

In the book of Daniel, chapter 9, the 70 week prophecy gives solid evidence of being connected with the Jubilees.  The reason Daniel is given the prophecy of the 70 weeks is because he was concerned about and praying about the 70 year desolation prophesied by Jeremiah, a prophecy clearly connected with the Jubilees and Sabbaticals.  It even mentions a period of "seven weeks" in the prophecy itself, a very clear and direct connection between the 70 week prophecy and the Jubilee commandment of Leviticus 25.  Since that prophecy is in harmony with 49 year cycles instead of 50 year cycles (70 X 7 = 490, not 500), it is another strong piece of evidence to support 49 year Jubilee cycles.

Historically, Sabbatical cycles have been tracked by Bible chronologists all the way from 332 BCE to 139 CE. Evidence for this can be found toward the end of my Jubilee Calendar, in the tab called Sabbatical Year Documentation.  It is also found in my upcoming book, Discovering the Jewish Messiah. These cycles clearly follow repeating 7 year cycles, which would prove that the Jubilees would also have to follow 49 year cycles as well.

The Book of Jubilees written by a Jew (likely from the priestly class) in the 2nd century BCE, demonstrates that Jubilee cycles were historically understood by normative Judaism to be 49 year, not 50 year, cycles. This book was published 2 centuries before the Messiah, and was very popular among many Jews.  Later we will demonstrate how exactly the Book of Jubilees uses 49 year cycles to represent Jubilee cycles.

The Dead Sea Scrolls and several other related documents also shed great light on the significance of a Jubilee cycle and how it was to be counted.  For example, The Melchizedek Scroll plainly indicates that the 70 weeks of Daniel prophecy (Daniel 9) were to be understood as 10 Jubilee cycles of 49 years each.  Again, we will talk about this in more detail later.  The important thing to remember here is that all of these ancient documents can be dated to the 2nd and 3rd Centuries BCE. (Eschatology, Messianism, and the Dead Sea Scrolls, Craig Evans and Peter Flint (eds). Eerdmans:1997.) [Collins, p. 83.]

The evidence as presented in my book The Jubilee Code indicates that there are several major historical alignments between the Jubilee cycles and the chronology of Genesis. For instance, Adam is 930 years old when he dies, so he dies in his 931st year.  931 divided by 49 is exactly 19 cycles.  Shem is born 100 years before his son Arphaxed, which is two years after the flood ends.  100 minus two equals 98, which is equal to two Jubilee cycles since 98 divided by 49 equals two.  That means the birth of Shem is in alignment with the end of the Flood taking place two Jubilee cycles after his birth.  Likewise, the calculation of genealogies from the end of the Flood to the birth of Isaac comes to a total of 392 years.  Since 392 is divisible by 49 exactly 8 times, that means the birth of Isaac, the end of the Flood, and the birth of Shem are all in perfect alignment with 49 year Jubilee cycles.  In fact, the period of time between the birth of Shem and the birth of Isaac is exactly 490 years, what we call a Grand Jubilee Cycle.  All of this information is plainly recorded in the record of Genesis 5 and 11, and yet very few (if any) have ever taken note of these amazing alignments. Since these alignments are based upon 49 year cycles, this would clearly rule out cycles of 50 years. It is true, we might assign one or two of these alignments to coincidence, but after finding seven or more alignments (as I have explained in more detail on my website, www.itsaboutthattime.net) it becomes clear that it is not just a coincidence.

The Jubilee cycles of 49 years with a special 50th year added are paralleled by the Pentecost cycle of 49 days with a special added 50th day of Pentecost. Since the Pentecost cycle does not alter the typical weekly cycle on the day of Pentecost, neither does the Jubilee cycle change the timing of the Sabbatical cycles on the year of Jubilee.

Rabbinic opinion is conflicting, sometimes supporting 50 year cycles and sometimes supporting 49 year cycles. However, the Rabbinic practice (over a period of several centuries) has consistently demonstrated their belief in 49 year cycles. When we actually follow one of the main formulas from the Talmud used to determine Sabbatical years (as given near the end of my Jubilee Calendar, in the tab called Talmudic Sabbatical Yr. Formula), we find that it is in complete harmony with the Sabbatical years given in my Jubilee Calendar.  Since such evidence upholds repeating cycles of 7 years, it would also uphold repeating cycles of 49 years. We also have evidence of several Sabbatical years which line up with both this Talmudic formula (dating from the start of the Seleucid Era) and the Jubilee Calendar.

Judaism is foundational to an understanding of Torah. As such, the practices of Judaism (at the time of the Messiah) must be considered central to a better understanding of Torah. When the Messiah came about 2000 years ago, he did not introduce sweeping changes in the Jewish faith. Instead, the Messiah only corrected the people and their leaders concerning the finer points of the law. As such, it is only reasonable to conclude that He would have been in agreement with them concerning the timing of the weekly Sabbaths as well as the Sabbatical years, since He never once hinted that a change was needed in those areas. We already spoke of the Talmudic formula and the fact that the Jewish practice of Sabbaticals prior to and including the days of Messiah were continuously repeating seven year cycles.  We know for a certainty that the Jews at the time of Messiah were keeping Sabbatical cycles based upon repeating seven year cycles, therefore (since he did not speak out against it) the Messiah would have been in agreement with them.  Such would also be an implied agreement with the repeating 49 year cycles, since these cycles, along with the 7 year cycles, were also continuously repeating.

The 70 week prophecy of Daniel 9 not only gives us 490 years (10 - 49 year Jubilee cycles), but such years are clearly based upon the 70 year desolation predicted by Jeremiah (which is itself based upon the Jubilee cycles).  We know this by comparing that prophecy with the statements made in 2 Chronicles 36 and the prophecy of Ezekiel 4:4-6.  In Ezekiel 4 a period of 390 + 40 days (a day representing a year) are given.  Since the sum total of 390 + 40 = 430 (based on Ezekiel 4), and the 430 years are connected with the 70 years of desolation predicted by Jeremiah, it follows that the 70 Sabbatical years which were not kept would be found within the 430 years.  Using 49 year cycles, 70 land-rest years can indeed be found within 430 years--whether starting the count from the year of Jubilee or from the Sabbatical before a year of Jubilee.

One more very important point needs to be established.  Having determined that the Sabbatical cycles are repeating, and that Daniel 9 establishes that fact, it is also important to tie together Daniel 9 with the Jubilee cycles.  All of these prophecies (2 Chronicles 36, Ezekiel 4, and Daniel 9) are based upon the Jubilee cycles at their very foundation.  Therefore, because of this, and because the language of the Jubilees is used in Daniel 9 itself (i.e., "seven weeks") we can also be certain that the 490 years are in direct alignment with the Jubilee cycles--such that we can know for a certainty that 457 BCE (the year Ezra came to Jerusalem, and the year the 70 weeks begins) is indeed a year of Jubilee.

Based upon the evidence as presented here, the Sabbatical cycles are clearly understood to be continually repeating cycles of 7 year periods. If the Sabbatical cycles are continuous, this is conclusive evidence that the 49 year Jubilee cycles are also continuous.

But let us now address some other more direct questions people have raised in which they believe the Jubilee cycles should be 50 years, and not 49 years (as I and many others believe).  Here are those questions:

QUESTION:  You said that the book of Jubilees supports 49 year cycles.  Where in the book of Jubilees does it plainly show that the Jubilee cycles were considered 49 year cycles?

ANSWER:  While the author of that book does not come right out and tell us that the Jubilee cycles are 49 year cycles, we can know that it is true based upon how he uses those cycles to determine the lifespan of various patriarchs--which we can compare to the parallel accounts as given in Genesis 5 and 11.

QUESTION:  You believe that you have extensive evidence showing that the Jubilee cycles are 49 years, not 50 years (as many rabbis teach).  If the Sabbatical cycles are composed of six years of sowing and reaping (as Leviticus 25:3 plainly states), then what about the year of Jubilee?  If it is (as you believe) both the 50th and the 1st year of the next cycle, then wouldn't that system disrupt the plain instruction of Scripture that we are to sow and reap for six years, in which case you will only have five years of sowing and reaping?

ANSWER:  Six years of sowing and reaping is the general rule, but the year of Jubilee gives an exception to the rule.  Following a year of Jubilee, you will only have five years of sowing and reaping.

QUESTION:  How can you be so sure that there are five years of sowing and reaping following a Jubilee year, when Scripture plainly states that there has to be six years of sowing and reaping?  Do we simply dismiss the text that says we must have six years of sowing and reaping?  Look at what it says:

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, a sabbath for Yahweh: thou shalt neither sow thy field, nor prune thy vineyard. {Leviticus 25:3-4)

It seems clear that by making the 50th year the same as the first year, you cannot fulfill the Scriptural requirement of sowing and reaping for six years following your Jubilee year.

ANSWER:  I completely agree--we cannot dismiss the text of Leviticus 25:3-4.  It would be a serious mistake to do that.  We do not dismiss the text which says there will be six years of sowing and reaping.  Instead we simply compare this text to another related text which speaks of how many years of blessings there will be.  Please note what it says here:

And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase:  Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. (Leviticus 25:20-21)

This text specifically deals with the issue of Sabbatical years, and what Yahweh promises he will do for Israel as they keep those Sabbatical years.  He says he will bless them in the sixth year, so that the next two years (the 7th and 8th) they would continue to eat the old fruit until the new harvest returns.  How many years does it say that they will receive this blessing?  It plainly tells us three years.  During a normal Sabbatical cycle, this is clearly true.  However, what of the years prior to and after a Jubilee?

In the years connected with a Sabbatical year there will be three years of blessings, the sixth, seventh, and eighth.  In the sixth year the land will produce enough for that year plus two more years.  In the eighth year they will begin to sow again and reap the harvest in the ninth year, which will normally be for a period of six years total of sowing and reaping.  However, if a Jubilee year is connected with it you will have four years of blessings, not three.  When it is almost time for a Jubilee to begin, you will have the blessings of the sixth year, the Sabbatical year, the Jubilee year, and the year following while they wait for the new crops to come in--a total of four years.  This number appears to contradict the number given in Scripture, which is three years.  Therefore, an exception to the rule is also required here.  This text plainly states “And ye shall sow the eighth year. . . ” If the seventh year happens to also be the seventh Sabbatical year, could it be true that you would be permitted to sow in “the eighth year?”  No, because that eighth year would also be a year of Jubilee, and you cannot sow or reap in a Jubilee year, just as in a Sabbatical year.

Rabbi R. Judah explains it this way also [in the Talmud, Nedarim 61a] in his response to those who argue that there must always be six years of sowing:

Nedarim 61a The scholars propounded: What if one vows, ‘Konam, if I taste wine a Jubilee’: Is the fiftieth year [counted] as before the fiftieth or as after? Come and hear: For a conflict of R. Judah and the Rabbis has been taught: And ye shall hallow the fiftieth year:  [Leviticus 26:10] you must count it as the fiftieth year, but not as the fiftieth and as the first year [i.e., of the next Jubilee cycle]. Hence they [the sages] said: The Jubilee is not part of the septennate. R. Judah maintained: The Jubilee is counted as part of the septennate. [i.e., seven years] Said they to R. Judah, But Scripture saith, six years shalt thou sow thy field, whereas here there are only five! He replied: But on your view, Surely it is said, and it shall bring forth fruit for three years.’ whereas here there are four. But it can be referred to other Sabbatical years; hence mine too [i.e., the verse which speaks of three years of blessings] must be thus explained.

Here again we have another example of a place where we need an “exception to the rule"--for a total of two exceptions:  four years of blessings instead of just three, and not sowing in an "eighth year" which also happens to be a Jubilee year.  What’s the big deal, you ask?  It is an exception that is not specified, because it does not explain how to do this before a Jubilee year.  Yet we are led to believe that there cannot be exceptions to the rule (of sow and reap six years) unless it is specified.  Consistency says that what is true of one must be true of all, or else it cannot be made into a rule that applies to all cases.  Therefore, those who say you cannot have only five years of sowing and reaping, must also be willing to sow on the year of Jubilee because verse 22 clearly states that one must sow in the eighth year, which will fall on a year of Jubilee one out of seven times.  Since we are clearly commanded not to sow in a year of Jubilee, we must also face the reality that there are other places in the text of Leviticus 25 which will (out of absolute necessity) require an “exception to the rule.”  Likewise, the text says there must be three years of blessings--yet there will clearly be four years of blessings at the time of a Jubilee. [Here is a very interesting discussion of the Yovel (Jubilees), by Greg Killian, that gives us some Jewish insights regarding these and other related issues.  While I do not agree with every assessment he makes in his article, I find it (for the most part) extremely interesting to our study of the Jubilees.

CONCLUSION:  The supposed unconditional rule of sow and reap six years cannot possibly be a hard and fast rule for all cases--simply because we have two other situations which also require exceptions to that very same rule!

QUESTION:  Do you believe, or have you ever stated that you believe, that first century Judaism taught and/or practiced a 50 year cycle for the Jubilees?  Someone has said that you "privately expressed agreement" with them that "first-century normative Judaism regarded the Jubilee cycles as consisting of 50 years."  They also said that you agreed with them that "ancient Judaism understood that it was a Jubilee year when the Israelites entered into the Promised Land."  Do you have anything to comment about these statements?

ANSWER:  First, that person is mistaken--I never said these things.  All I said is that there was a dispute between various Rabbis over this issue of 50 verses 49 year cycles.  And no, "ancient Judaism" did not teach that Israel came into the promised land in a year of Jubilee--that was later "rabbinic Judaism" (fourth and fifth century CE, and later Maimonides of the twelfth century) where both of these issues are brought to our attention.  We have no "ancient" text (post-temple era or prior) that says the Jews typically believed they came into the promised land in a Jubilee year, nor that they kept or believed in 50 year cycles (at least that I am aware of, and I have studied this extensively).  While the Samaritan "Book of Joshua" also teaches the Jews came into the land in a Jubilee year, that document is of much later origin (from the middle ages).  And so no, I don't believe that first century Judaism originally followed a 50 year cycle--nor did I ever state that.  The truth is that we can only confirm that later many Rabbis believed in the 50 year cycles, while others followed a 49 year cycle.  There may have been a few during or prior to the post-temple era that believed the Jubilees started when they came into the land, or believed in 50 year cycles (for example, Philo), and many today theorize that the original cycle was 50 years, but to say this was a common belief or practice of that era is really impossible to prove.  So, regardless of the beliefs of the Rabbis of the fourth and fifth century (when the Talmud was compiled), and regardless of the statement of Philo, in practice the Jewish nation between 332 BCE and 139 CE followed continuous 7 year cycles (which would also indicate their agreement with continuous 49 year cycles).  And if you want to find a truly "ancient" Jewish writing which gives examples of how Jubilee cycles were typically understood, please do some research into The Book of Jubilees (from the second century BCE) and regarding the "seven days equals seven thousand years" theory see The Book of Enoch.  While I do not believe that these books are without error, nor that they are inspired, I have reason to believe that they are very useful in helping us know how the Jews felt about such subjects.

The information we have concerning this rabbinic debate comes from the Talmud which was compiled in the fourth and fifth centuries CE.  While some of the information it contains comes from the first century CE and prior, it is impossible to determine the exact source or timeframe for each statement.  Regardless of all of this debating, and regardless of all the opinions expressed by rabbis from that general time, chronological research has shown that the Jewish PRACTICE both before and during the post temple period (starting about two centuries before Messiah) was to follow consecutive 7 year cycles--with no breaks in that cycle during the 50th year.*  Since the proven practice of Judaism during this time did not include the keeping of a 50th year (as confirmed from various chronological studies in this regard), and since such an observance also did not cause a break in the continuous seven year cycles, it cannot (therefore) be a distortion of the facts to say that the majority of Judaism supported the 49 verses 50 year cycles.  And in regard to the Judaism which came out of Egypt, we have no solid evidence that they kept 50 year cycles for the Jubilees--this, again, is simply rabbinic opinion as expressed by the authors of the Talmud.  We can seriously look at and carefully weigh their opinions, since these are our ancient Jewish sages, but with the understanding that they are not infallible nor did they agree among themselves in many areas (especially in the area of Bible chronology).

[*Please understand that I am not speaking of the practice of following specific Jubilee years here, since we have no direct evidence that Judaism of the temple and post-temple era actually kept Jubilees (although it is believed that they may indeed have known when the Jubilee years were).  This is strictly a reference to the observance of Sabbatical years, which, according to all the chronological information available to us, was clearly continuous in nature, and, therefore, would not have allowed for the observance of a 50 year cycle.]

QUESTION:  You say that you believe the Jews did not begin counting the Jubilees from the time they entered the promised land, but that it began later and aligns with the year of the Exodus.  The text says:  "Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD."  (Leviticus 25:2)  How do you reconcile this with your belief that they did not enter the land on a year of Jubilee? 

ANSWER:  It is true that some Bible scholars believe the Jubilee cycles began when Israel came into the promised land.  However, Leviticus 25:2 doesn't actually say that they came into the land on a year of Jubilee--it just says that the land would keep a sabbath when they came into the land. This is merely an assumption that has been handed down to us from Jewish tradition (many of which may or may not be correct).   Based upon my research, the Jubilees actually begin at creation, since the chronologies of several key patriarchs line up along 49 year cycles.  However, since I have already covered that subject in another presentation we will not present the evidence for that here.

Reading Leviticus 25:2 may, on the surface, suggest to some that the count to the Jubilee starts when they enter the land.  [See Cycle 53 in the Jubilee Calendar Synopsis for a complete overview.] However, if you understand the statement to be a detailed instruction list of what they were actually to do when they come into the land--then it could be understood from an entirely different perspective.  In the second year of the Exodus they refused to listen to Joshua and Caleb and, as a result, were told to wander in the wilderness for 40 years.  If the year of the Exodus was indeed a year of Jubilee (as I believe the chronological evidence of the lives of the patriarchs indicates), and in the second year of their journey they are told to wander in the wilderness another 38 years (see Deuteronomy 2:14), then the time they enter the land would be the 41st year from the Exodus, only about six months prior to the upcoming Sabbatical year.  Since that 42nd year was a Sabbatical year, does this line up with the Scriptural account?  Yes it does!

And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as Yahweh swore unto them.  (Deuteronomy 2:14)

Deuteronomy 2:14 plainly states that it was 38 years from that time when they began to cross over into the promised land.  This places their entrance into the land just months from the start of another Sabbatical year.  The Jubilee cycles, as I have presented the evidence for their existence on my website (www.itsaboutthattime.net), indicate 49 year cycles which align with such historical events as the birth of Shem and Isaac, the year of the Exodus itself, and the completion and dedication of the temple near the end of 10 Jubilee cycles from the Exodus.  Please see my basic study of this chronology on my website in the article A Newly Revised Bible Chronology which gives much greater detail on how the Jubilee cycles found in the chronology of Genesis actually demonstrates the exodus clearly took place in a year of Jubilee.

Actually, starting the 40 years count from the time of the exodus works perfectly.  Following this method of counting the 40 years, the children of Israel enter the land about six months prior to a Sabbatical year.  This is a perfect fulfillment of the command of Yahweh that "When ye come into the land which I give you, then shall the land keep a sabbath unto Yahweh."  For more information about this, please see my updated chart and study How Long Did the Children of Israel Wander in the Wilderness?.

FYI:  Since the Sabbatical year is patterned after the keeping of the Sabbath day, it is reasonable to conclude that Israel would be expected to keep ALL of that Sabbatical year, just as they would keep ALL of the Sabbath day.  Can one keep half a Sabbath, and still be said to have kept the Sabbath day?  Their entrance into the land about six months prior to the Sabbatical year would, therefore, make sense as it would serve as a sort of "preparation day," just as they would be expected to prepare in like manner for the weekly Sabbath.

QUESTION:  How do you explain the fact that, according to your view, they would have to ignore a year of Jubilee that would have come before the first officially kept year of Jubilee?

ANSWER:  This is a good question.  What of the fact that this proposal causes the Israelites to "skip" a year of Jubilee 8 years later?  Well, the answer is actually quite simple: It is simply a matter of reading the text of Leviticus 25 to determine if the Israelites actually observed what would have been the upcoming Jubilee year in the Jubilee cycle. The first (and most obvious) fact is that the seven sabbatical year count does not begin with any statement regarding the observance of a Jubilee year at or just before the start of the 49 year count. Nor is there any definitive statement which says that the Israelites entered the land of Canaan in a Jubilee year (other than Jewish tradition).  Scripture says that the land was to rest the year that they entered it, which could have been a Sabbatical year.

Another problem which presents itself is the fact that it took many years to finally conquer the land and drive out the illegitimate inhabitants thereof. Regarding the time that it took to conquer and divide the land, there is no direct chronology of that event.  The only chronological evidence that we have to examine is the information regarding the inheritance of Caleb.  The book of Joshua says that Caleb was 40 years old at the time the 40 years wandering began, and that he was 85 years old when they they began to divide the land.

As Yahweh commanded Moses, so the children of Israel did, and they divided the land. Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that Yahweh said unto Moses the man of Elohim concerning me and thee in Kadeshbarnea. Forty years old was I when Moses the servant of Yahweh sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed Yahweh my Elohim. And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed Yahweh my Elohim. And now, behold, Yahweh hath kept me alive, as he said, these forty and five years, even since Yahweh spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old. (Joshua 14:5-10)

Based upon this text, and the whole context of the book of Joshua, from the time they entered the land to the time Caleb received his inheritance, is a timeframe of 5 years.  During that time many of the tribes had received their inheritance.  Later in the account of Joshua, it is discovered that sometime after Caleb received his inheritance, seven of the tribes had still not yet received theirs.  Here is what the text says:

And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. And there remained among the children of Israel seven tribes, which had not yet received their inheritance. (Joshua 18:1-2)

Allowing for a few more years for the whole land to be conquered and divided among all the tribes, it is not unreasonable to believe that it could have taken 8 years for them to finally conquer and divide the land.  While there is no way to be certain of the exact amount of time involved in the conquering of the land, one commentator actually suggests the time from the entrance to the final conquest was 8 years (Sacred Chronology, Faussett, p. 295).  Other commentators suggest anything from 7 to 14 years for the complete conquest of the land of Israel.  Please review the order of events regarding the Sabbatical and Jubilee years as mentioned in Leviticus 25:

And Yahweh spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Yahweh.  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, a sabbath for Yahweh: thou shalt neither sow thy field, nor prune thy vineyard. . . . 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 jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.  (Leviticus 25:1-4, 8-10)

Based upon the plain reading of this text, the first full year they came into the land would be a Sabbatical year.  Then followed six years of sowing and reaping, followed by another Sabbatical year.  Then they were to begin the count to the year of Jubilee, seven Sabbatical years, which makes 49 years, followed by the 50th year--the year of Jubilee.  Since it took about 8 years to conquer the land, and the years prior to their entrance they did not possess the land, it would make no sense to keep a year of Jubilee 8 years into their occupation since they did not possess the land for the entirety of the 49 years previous to that.

Since the Israelites were to "proclaim liberty throughout all the land" in the year of Jubilee, how could they effectively do this at a time when they had not yet completely cast out the other inhabitants, and at a time when they had not fully conquered, fully divided, and fully occupied the land?  Would they have been required to restore the land back to the Philistines--who, to a large extent, still occupied the land when that year came (eight years after they came into the land)?  I don't think so.

QUESTION:  How do you get around the plain meaning of 50?  Scripture says the Jubilee year is the 50th year, therefore the Jubilee cycle is a 50 year cycle.

ANSWER:  How do you get around the plain meaning of Scripture that clearly states that the seven year cycle must be a continuous cycle, with no allowances for a 50th year to interrupt that cycle?

It is not commonly known, however, the Torah plainly states that every seventh year (a Sabbatical year) it was required that they were to read the Torah in the sight of all the people, from one day to the next, during the feast of tabernacles which is "in the solemnity of the year of release."  This requirement said nothing of doing this on a Jubilee year.  Note what it says in Deuteronomy: 

And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of Yahweh, and unto all the elders of Israel. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before Yahweh thy Elohim in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear Yahweh your Elohim, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear Yahweh your Elohim, as long as ye live in the land whither ye go over Jordan to possess it. (Deuteronomy 31:9-13)

There are other texts, like the one above, that clearly teach of continuously repeating seven year cycles:

At the end of every seven years thou shalt make a release.  (Deuteronomy 15:1)

At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear. (Jeremiah 34:14)

First, please notice that they are commanded to read the law in the Sabbatical year which occurs "every seven years."  Note that it does not specify any exceptions for the year of Jubilee.  In fact, it does not even mention the year of Jubilee at all, and nowhere in Scripture (including Leviticus 25) does it use the phrase "every fifty years" like it says "every seven years" in these texts from Deuteronomy. If ever there was a smoking gun regarding the true pattern of the Jubilee cycles, it is here.

The term "every seven years" also means just what it says--a continuously repeating seven year cycle!  If the seven year cycles are continuous, then it only stands to reason that the Jubilee cycles must be subordinate to the Sabbatical cycles [i.e., Jubilee cycles are 49 (not 50) years in duration]--otherwise, this directive from Moses cannot be fulfilled properly when they reach the year of Jubilee. In addition, we have several examples from Scripture of not only repeating cycles of seven, but seven times seven, and seven times seventy:

If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. (Genesis 4:24)

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. (Daniel 9:24)

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, . . . (Daniel 9:25)

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Yahushua saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. (Matthew 18:21-22)

Second, this commandment of Moses was fulfilled soon after Israel came into the land.  In Deuteronomy 27 Moses specifically tells them what they are to do when they come into the land:

And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. And it shall be on the day when ye shall pass over Jordan unto the land which Yahweh thy Elohim giveth thee, that thou shalt set thee up great stones, and plaister them with plaister: And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which Yahweh thy Elohim giveth thee, a land that floweth with milk and honey; as Yahweh Elohim of thy fathers hath promised thee. Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.. . . And thou shalt write upon the stones all the words of this law very plainly. (Deuteronomy 27:1-4, 8)

This is the command Moses gave to Joshua and the children of Israel.  They did according to what they were commanded, which was to write the Torah on stones.  In Deuteronomy 31 they were commanded to read the law of Moses every seven years, in the Sabbatical years.  After they came into the land, and had spent about 6 months conquering certain major cities, they fulfilled both of these things.

The first city they destroyed after coming into the land was Jericho, the next city they destroyed was Ai.  From the context we can determine that it only required a few months to accomplish this.  It was very soon after these two events that Joshua read the law according to the commandment--and based upon the context it was at the start of a Sabbatical year.

And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law. There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them. (Joshua 8:34-35)

Please note that everything Moses commanded was to be followed.  Based upon these simple facts, Joshua fulfilled all of the commandments of Moses--first, to set up an alter and write the law on stones (Deuteronomy 27).  Next, he was to read that law before the people (Deuteronomy 31) in the Sabbatical years so that they may learn the ways of Yahweh.  While the law can be read at any time, the fact that it happens here strongly suggests that the tribes of Israel came into the land just in time to observe a Sabbatical year, not a Jubilee year.   We find confirmation of this from the book of Nehemiah, which confirms that Joshua did indeed arrive in time to celebrate a year of release (a Sabbatical year) as Ezra is said to have read from the Torah in like manner as Joshua, from the first day of the seventh month (the day of blowing Trumpets). 

And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. (Nehemiah 8:2)

This confirms that Ezra came before the people on the first day of the seventh month, the day known as the day of blowing trumpets.  The following confirms the connection between the reading of the law by Ezra and the reading of the law by Joshua:

And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. Also day by day, from the first day unto the last day, he read in the book of the law of Elohim. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner. (Nehemiah 8:17-18)

Moses specifically commands that the law is to be read day by day at the feast of Tabernacles.  Ezra did this also according to the law of Moses.  And Ezra confirms that this had not happened before except in the time of Joshua--a clear and obvious connection between the reading of the law by Ezra compared with that taking place by Joshua in Joshua 8.  Since this was to take place in a Sabbatical year, this reference also confirms that the keeping of the feast of tabernacles and the reading of the law in Nehemiah 8 is in connection with another Sabbatical year.

They were told that when they come into the land they would observe a Sabbatical year (Leviticus 25) and we have evidence to confirm that soon after this the law was read in the sight of all Israel, in the feast of Tabernacles (at the start of the civil year). We have evidence to confirm this from Joshua 8 (it does not say it was a Jubilee, and there is no command to read the law in a Jubilee year).  It therefore fits perfectly with the scenario as given here.  Then they are told to work the land 6 years and keep another Sabbatical year--which, by now, would be a 49th year on the calendar.  [While not all of the tribes had received their inheritance, some of them did and these would have been able to sow and reap a harvest in the land during those early years.]  Then they are told to keep 7 Sabbatical years for a total of 49 years, and the 50th year from that would be a year of Jubilee.  Please note how this appears on Jubilee Calendar Cycle 53:

QUESTION:  Did the Sabbatical and Jubilee years exist before Israel came into the land?  From our understanding, the command to keep Sabbatical and Jubilee years did not begin until Israel came into the land of promise.  And yet you have stated that the year of the exodus was a year of Jubilee, even though the Jubilee was something they were not commanded to observe until after they came into the land.  How do you explain this?

ANSWER:  You already answered your own question.  They were not "commanded" to observe these things until they came into the land.  Likewise, they were not specifically "commanded" to observe the Sabbaths until after they left Egypt, and yet the Sabbath was introduced to us in Genesis 2 of the creation account.  Since, as stated previously, the Sabbatical cycles are based upon the creation account (six days of work followed by a day of rest), it is only reasonable that they also had their beginning at the time of creation.

It is commonly believed that the Sabbatical and Jubilee cycles did not exist prior to their entrance into the land of promise.  But, can that really be proven?  Here is some more evidence that these cycles did indeed exist prior to the time of the exodus.

Now these are the judgments which thou shalt set before them. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. (Exodus 21:1-3)

The commandment regarding the keeping of the Sabbatical years is given in Exodus, however, this is not the first time the concept of keeping Sabbatical years is given.  In the Sabbatical year a Hebrew servant is to be released.  This same concept is spoken of several centuries before the time of the Exodus, in the time of Jacob.  Jacob served seven years for Rachel to become his wife, seven years for Lea, and seven years for his just pay, which was cut short by divine intervention in the sixth year. 

And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. (Genesis 29:18)

Here is a direct connection between the service Jacob gave to Laban, and the service a Hebrew servant was to give until the Sabbatical year.

This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.  Behold, there come seven years of great plenty throughout all the land of Egypt: And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.  (Genesis 41:28-34)

Here is another connection between the Sabbatical years and historical events prior to the Exodus.  Please notice that the seven years of plenty and seven years of famine are similar to the legislation of the Sabbatical years.  During the Sabbatical and Jubilee years they were miraculously provided for, just as Yahweh (through the ministration of Joseph) provides for the Egyptians during the seven years of famine.  There are other connections which the astute researcher should consider (The Sabbatical/Jubilee Cycle and the Seven-Year Famine in Egypt, by C. Carmichael).  And since both of these events have shown amazing alignments with the Sabbatical and Jubilee cycles (as can be seen in my online study the Jubilee Calendar Synopsis), it is clear that these patterns of seven and 49 year cycles had existence prior to the time of the Exodus.

Here is more evidence showing that the institution of the Sabbatical and Jubilee years existed prior to the time of the entrance into the land of Canaan:

Notice what it says in Leviticus 23:10-11:

Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:  And he shall wave the sheaf before Yahweh, to be accepted for you: on the morrow after the sabbath the priest shall wave it. (Leviticus 23:10-11)

Now consider the problem here:  Leviticus 23 plainly states that the children of Israel were to perform the "wave sheaf offering" when they come into the land.  However, they spent 40 years wandering in the wilderness of sin prior to their entrance into the land.  Israel did not observe the wave sheaf offering while they were living in the wilderness, because they did not have crops of barley to "wave" before Yahweh.  As far as we know, they also did not observe Passover (except for when they left Egypt and in the second year, a total of two times).  And yet, the institution of the Passover date (the evening of Abib 14)  and the calculation of the months had already been established, at least as far back as the time of the Exodus.  So when the text says "When ye be come into the land . . ." you will observe such and such date, that does not mean the timing of that event had not already been established prior to its first observance when they came into the land.  Likewise, the same is true of our other text which uses almost exactly the same language, where it says:

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Yahweh.  (Leviticus 25:2)

To the best of our knowledge the children of Israel did not observe Passover again (and therefore did not observe the wave sheaf offering, called firstfruits) until after they came into the land.  We know they did not, because Joshua had to have them circumcised before they could keep the Passover after they wandered in the wilderness for 40 years (Joshua 5:2-5).  Numbers 9:13 clearly states that an uncircumcised man must not be allowed to keep Passover, therefore they could not have kept Passover until they came into the land.  If the institution of Passover and firstfruits had already been established prior to the command to keep it "when ye be come into the land . . .", then it stands to reason that the Sabbatical and Jubilee cycles also had already existed prior to the time "when ye come into the land . . .", just as the keeping of the Sabbath also existed prior to the Exodus.  In fact, this is the most reasonable conclusion.

We know, for instance, that in Exodus 20 the children of Israel are commanded to keep the seventh-day of the week as the Sabbath.  Is that the first they had ever heard of it?  No, in Exodus 16:20-25 they are commanded to gather the manna for six days, and rest on the Sabbath.  And in Genesis 2:2-3 it is plainly stated that the Sabbath had its beginning at creation.  Moses was the one who wrote about that first Sabbath, so we can only presume he and the Israelites were well aware of the Sabbath long before it was officially given in the Decalogue--for the teaching had been handed down from Adam to Noah to Eber and to Abraham.  We know for certain that Abraham kept the Sabbath, for it says plainly that he kept Yahweh's commandments, statutes, and His Laws (Torah) before it was put into writing by Moses:

And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. (Genesis 26:4-5)

CONCLUSION:  If Abraham kept the laws of Yahweh, then that would include the laws concerning not only the Sabbath day but also the Sabbatical and Jubilee year system.  Otherwise, we will have to ignore the plain meaning of this text in Genesis 26:4-5.  Therefore, the Sabbatical and Jubilee years did indeed exist prior to the entrance of Israel into the land of promise.

QUESTION:  You say that the Jewish "practice" in the post-temple period was that sabbatical years were to be figured consecutively, and that the Jubilee cycles themselves would therefore consist of 49 and not 50 years.  And yet the only significant reference you have that supports this is the book of Jubilees, while there are other historical accounts which seem to support 50 year cycles.  This seems like weak evidence.  Can you do better than this? 

ANSWER:  Yes, we can do much better than this.  In fact, we can even find documentation from the first and second century BCE which shows the Jewish people understood that: 1) "weeks" in apocalyptic literature are intended to mean Sabbatical weeks (weeks of years), 2) seven of those weeks represent a complete jubilee cycle, and 3) Daniel's 70 weeks in particular were intended to mean 10 Jubilee cycles.  Here is the documented evidence:

A "Week" in Apocalyptic literature means a Sabbatical week (a week composed of seven years).

Then after that Enoch happened to be recounting from the books. And Enoch said, "Concerning the children of righteousness, concerning the elect ones of the world, and concerning the plant of truth, I will speak these things, my children, verily, Enoch, myself, and let you know (about it) according to that which was revealed to me from the heavenly vision, that which I have learned from the words of the holy angels, and understood from the heavenly tablets." He then began to recount from the books and said, "I was born the seventh during the first week, during which time judgment and righteousness continued to endure. After me there shall arise in the second week great and evil things;' deceit should grow, and therein the first consummation will take place. But therein (also) a (certain) man shall be saved. After it is ended, injustice shall become greater, and he shall make a law for the sinners. "Then after that at the completion of the third week a (certain) man shall be elected as the plant of the righteous judgment, and after him one (other) shall emerge as the eternal plant of righteousness. "After that at the completion of the fourth week visions of the old and righteous ones shall be seen; and a law shall be made with a fence, for all the generations. "After that in the fifth week, at the completion of glory, a house and a kingdom shall be built. "After that in the sixth week those who happen to be in it shall all of them be blindfolded, and the hearts of them all shall forget wisdom. Therein, a (certain) man shall ascend. And, at its completion, the house of the kingdom shall be burnt with fire; and therein the whole clan of the chosen root shall be dispersed. "After that in the seventh week an apostate generation shall arise; its deeds shall be many, and all of them criminal. At its completion, there shall be elected the elect ones of righteousness from the eternal plant of righteousness, to whom shall be given sevenfold instruction concerning all his flock.  (1st Enoch 93:1-10 -- The Apocalypse of Weeks).

This reference can be dated from between 200 BCE and 100 CE.  Regardless of whether we are in agreement with the authors interpretation of prophetic events, this reference clearly shows that a 'week' in apocalyptic literature was intended to represent a Sabbatical week of years.  It also shows that such 'weeks' were intended to represent long periods of time (not a brief period of only seven literal days). 

and there will come the dominion of Belial upon them to deliver them up to the sword for a week of years...During this jubilee they will brake all my laws...and they will begin to argue with one another for seventy years... (The Pseudo-Moses Apocalypse) [4Q390, 4QpsMoses]

This reference from the Dead Sea Scrolls once again clearly defines a prophetic week as a seven year period.

Seven Apocalyptic Weeks represent a complete Jubilee cycle.

Now these references establish what a prophetic week is.  But do seven prophetic weeks equal one jubilee cycle, or is a Jubilee cycle 50 years?  The best historical evidence to show how Israel understood this is with the book of Jubilees itself.  We have already demonstrated that the book of Jubilees clearly uses 49 year cycles to represent a Jubilee cycle.  So, the best way to easily illustrate this (without reading the entire book) will simply be to reference the introduction as provided by the translator:

Although months and seasons are accounted for in the calendar of Jubilees, it was the recurring cycle of seven-day weeks that was used as the basic model for structure larger periods of time. Each period of seven years is referred to as a 'week of years' or simply as a 'week'. Each period of seven weeks of years, i.e. forty-nine years, is designated a jubilee. (The Old Testament Pseudepigrapha (2 vols), Charlesworth (ed), Doubleday: 1983.)

Daniel's 70 weeks is intended to mean 10 Jubilee cycles.

Please note also that in the ancient Testament of Levi 17 a Jubilee cycle is defined as a period of seven weeks:

Because you have heard about the seventy weeks, listen also concerning the priesthood. In each jubilee there shall be a priesthood: In the first jubilee the first 'person to be anointed to the priesthood will be great, and he shall speak to God as father; and his priesthood shall be fully satisfactory to the Lord, and in the days of his joy, he shall rise up for the salvation of the world. In the second jubilee the Anointed One shall be conceived in sorrow of the beloved one, and his priesthood shall be prized and shall be glorified by all. The third priest shall be overtaken by grief, and the fourth priesthood shall be with sufferings, because injustice shall be imposed upon him in a high degree, and all Israel shall hate each one his neighbor. The fifth shall be overcome by darkness; likewise the sixth and the seventh. In the seventh there shall be pollution such as I am unable to declare in the presence of human beings, because only the ones who do these things understand such matters. Therefore they shall be in captivity and will be preyed upon; both their land and their possessions shall be stolen. And in the fifth week they shall return to the land of their desolation, and shall restore anew the house of the Lord. In the seventh week there will come priests: idolators, adulterers, money lovers, arrogant, lawless, voluptuaries, pederasts, those who practice bestiality. (The Testament of Levi 17, found in the Testament of the Twelve Patriarchs.)

This document comes from the second century BCE, and it gives very strong evidence in support of the idea that a 'week' in Apocalyptic prophecies was then understood as being long periods of time.  It also clearly makes a direct connection to the 70 weeks of Daniel 9, and it also shows that a Jubilee (according to him) was intended to be understood as an integral part of seventy weeks of years (i.e., just as given to us in Daniel 9)   The context of this passage indicates that a much greater amount of time is intended than just 7 or 49 literal days.

The Melchizedek Scroll

The Dead Sea Scrolls also shed great light on the significance of a Jubilee cycle and how it was to be counted:

The Melchizedek Scroll.

'Now the d[ay of expia]tion i[s the en]d of the tenth [ju]bilee, when expiation (will be made) for all the sons of [light and] for the m[e]n of the lot of Mel[chi]zedek.' The end of the tenth jubilee is, of course, the culmination of seventy weeks of years or 490 years. (Eschatology, Messianism, and the Dead Sea Scrolls, Craig Evans and Peter Flint (eds). Eerdmans:1997.) [Collins, p. 83.]

Here is another full translation of that same text, which shows conclusively that the 10 Jubilees are connected directly with Daniel 9 -- DSS 11Q13:

2 [...] And as for what he said: Lev 25:13 « In [this] year of jubilee, [you shall return, each one, to his respective property », concerning it he said: Deut 15:2 « Th]is is

3 [the manner of the release:] every creditor shall release what he lent [to his neighbour. He shall not coerce his neighbour or his brother, for it has been proclaimed] a release

4 for G[od ». Its interpretation] for the last days refers to the captives, who [...] and whose

5 teachers have been hidden and kept secret, and from the inheritance of Melchizedek, fo[r ...] … and they are the inherita[nce of Melchize]dek, who

6 will make them return. And liberty will be proclaimed for them, to free them from [the debt of] all their iniquities. And this [wil]l [happen]

7 in the first week of the jubilee which follows the ni[ne] jubilees. And the d[ay of aton]ement is the e[nd of] the tenth [ju]bilee

8 in which atonement shall be made for all the sons of [light and] for the men [of] the lot of Mel[chi]zedek. [...] … over [the]m … [...] accor[ding to] a[ll] their [wor]ks, for

9 it is the time for the « year of grace » of Melchizedek, and of [his] arm[ies, the nat]ion of the holy ones of God, of the rule of judgment, as is written

10 about him in the songs of David, who said: Ps 82:1 « Elohim will [st]and in the assem[bly of God,] in the midst of the gods he judges ». And about him he sai[d: Ps 7:8-9 « And] above [it,]

11 to the heights, return: God will judge the peoples ». As for what he sa[id: Ps 82:2 « How long will you] judge unjustly and show partia[lity] to the wicked? [Se]lah. »

12 Its interpretation concerns Belial and the spirits of his lot, wh[o ...] turn[ing aside] from the commandments of God to [commit evil.]

13 But, Melchizedek will carry out the vengeance of Go[d's] judgments, [and on that day he will fr]e[e them from the hand of] Belial and from the hand of all the sp[irits of his lot.]

14 To his aid (shall come) all « the gods of [justice »; and h]e is the one w[ho ...] all the sons of God, and … [...]

15 This [...] is the day of [peace about whi]ch he said [... through Isa]iah the prophet, who said: [Isa 52:7 « How] beautiful

16 upon the mountains are the feet [of] the messen[ger who] announces peace, the mess[enger of good who announces salvati]on, [sa]ying to Zion: your God [reigns. »]

17 Its interpretation: The mountains [are] the prophet[s ...] … [...] for all … [...]

18 And the messenger i[s] the anointed of the spir[it] as Dan[iel] said [about him: Dan 9:25 « Until an anointed, a prince, it is seven weeks. » And the messenger of]

19 good who announ[ces salvation] is the one about whom it is written that [...]

20 « To comfo[rt] the [afflicted », its interpretation:] to instruct them in all the ages of the wo[rld ...]

21 in truth … [...] … [...]

22 [...] has turned away from Belial and will re[turn ...] … [...]

23 [...] in the judgment[s of] God, as is written about him: [Isa 52:7 « Saying to Zi]on: your God rules. » [« Zi]on » i[s]

24 [the congregation of all the sons of justice, those] who establish the covenant, those who avoid walking [on the pa]th of the people. And « your God » is

25 [... Melchizedek, who will fr]e[e them from the ha]nd of Belial. And as for what he said: Lev 25:9 « You shall blow the hor[n in] all the [l]and of

 

 

 The Melchizedek Scroll, A fragment of the Dead Sea Scrolls called DSS 11Q13

. . .  The figure of Melchizedek is introduced into this context of a jubilee year. What then is meant by "the year of jubilee" in this manuscript? Fitzmyer interprets the year of jubilee mentioned in this manuscript as follows:

'In the course of the midrashic development the year of jubilee mentioned first in line 2 becomes "the last jubilee" (line 7), or "the tenth jubilee" (line 7, at the end). In other words, it seems to refer to the end of the 490 years, or "the seventy weeks of years" of Dan 9:24-27. It is called the year of "release" (šmth) proclaimed for the Lord (lines 3-4) and of "liberation" (drr), such as was announced to the captives of Isa 61:1.'

The translation is taken from Dead Sea Scrolls Study Edition (eds.García Martinez and Eibert J. C. Tigchelaar, 1209). Highlights in the translation indicate the parts of the Old Testament verses.  [Go to Melchizedek in 11Q13 (11QMelch), for more information.]

The Ages of Creation documents (4Q180-181)

The use of 70 and 490 in structuring history is known elsewhere; from the Flood to the end is seventy generations (1 En. 10:12) or seventy weeks of years (4Q181 2.3; cf. 4Q 180 1.4-9); 11Q Melch envisages a period of ten jubilees or 490 years up to the final judgment.  (Dictionary of Old Testament Theology and Exegesis, Willem A. VanGeren (gen. Ed.), Zond:1997 (5 vols). 

Now, as anyone can plainly see after reading this, the idea that a Jubilee cycle represents seven weeks of years (49 literal years, not 50 years), and the idea that a continuous seven year period represents Sabbatical cycles is not strictly a new idea at all.  These concepts were well understood by the Jewish people some 200 years prior to the birth of Messiah.  For further information please check out this link to Good Question...Did the Jews understand the 'weeks' of Daniel to refer to 'years'?

QUESTION: Why did Yahweh specify the 50th year as a Jubilee year?

ANSWER:  Because He is using the 50th year to represent eternity.

QUESTION:  If the 50th year represents eternity, how can it also be the first year of the next cycle?  It seems to be an interruption of the "continuously repeating" pattern of Sabbatical years, such that it should stand alone outside of the Sabbatical cycle.  To follow up on that thought, it would seem you would have to do the same thing regarding the weekly cycle and the Sabbatical year cycle, such that year seven should also be year one of the next weekly cycle.  How do you answer this?

ANSWER:  The best way to explain this would be to consider the musical scale.  In music, we have an octave consisting of eight notes, and the eighth note is also the first note of the next octave.  So in the process of demonstrating this scale, we say DO-RE-ME-FA-SO-LA-TI-DO.  When we do this it is commonly taught that we are to hold the last note longer.  Is this possibly a representation of eternity? There have been many scales proposed over the centuries, but this eight note scale has remained the most enduring.  It would seem that music and sound are a natural part of Creation, and therefore reflect the order of Creation which emphasizes the number 7.  Even the five note and other major scales are based upon some of the same notes found in the 8 whole note scale (which, again, contains 7 unique notes).  Yes, there are different scales, but the pattern is similar to the one above--the last note representing the same as the first note.  Please notice that the first and last note in the musical scale are the same exact notes.  There are seven unique whole notes in the scale, and the eighth note is the same as the first--only an octave higher.  Please see this excellent article by Greg Killian to get some more Jewish insights into The Significance of The Number Seven. While I do not agree with every assessment he makes in his article, I find it (for the most part) extremely interesting to our study of the number 7.

So, to answer the follow up question, it is not the seventh day (nor the Sabbatical year) which represents eternity (and supposedly equal to the first day).  No, it is the eighth day which is also equal to the first day, and likewise the eighth year is also equal to the first year of the next Sabbatical cycle--as can be plainly seen when reading the text of Leviticus 25:21, where it actually calls it the "eighth year."  Therefore, it is not so difficult after all to understand how the 50th year could also be a representation of eternity--as confirmed through our basic understanding of music.

The Apostle Peter confirms the idea that a day is like a thousand years--which reinforces the idea that there will be 7000 years from creation to eternity:

But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.  (2 Peter 3:8)

With this understanding, please notice how this thought that the eighth is equal to the first (and represents eternity) is also plainly shown in chapter 33 of the book of Enoch:

And I appointed the eighth day also, that the eighth day should be the first-created after my work, and that the first seven revolve in the form of the seventh thousand, and that at the beginning of the eighth thousand there should be a time of not-counting, endless, with neither years nor months nor weeks nor days nor hours.

Thus, the “continuously-repeating” pattern of Sabbatical years is not interrupted by the picture or symbol of eternity, but instead it is intermeshed and interlocked as a chain connecting one link to the next within the cycles of time.  Likewise, it is just as the musical scale is intermeshed within it's own cycles--cycles which also give us a representation of eternity.

W. Glenn Moore

Jubilee Countdown Ministries

PO Box 2015

Burleson, Texas 76097

gmoore_88@lycos.com

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