And when the jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers.
Either his uncle, or his uncle's son, may redeem him, or [any] that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.
After that he is sold he may be redeemed again; one of his brethren may redeem him:
And if a sojourner or stranger wax rich by thee, and thy brother [that dwelleth] by him wax poor, and sell himself unto the stranger [or] sojourner by thee, or to the stock of the stranger's family:
And ye shall take them as an inheritance for your children after you, to inherit [them for] a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.
Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that [are] with you, which they begat in your land: and they shall be your possession.
Both thy bondmen, and thy bondmaids, which thou shalt have, [shall be] of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.
Thou shalt not rule over him with rigour; but shalt fear thy God.
For they [are] my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.
And [then] shall he depart from thee, [both] he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.
[But] as an hired servant, [and] as a sojourner, he shall be with thee, [and] shall serve thee unto the year of jubile:
And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:
I [am] the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, [and] to be your God.
And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him.
If [there be] yet many years [behind], according unto them he shall give again the price of his redemption out of the money that he was bought for.
In the year of the jubile the field shall return unto him of whom it was bought, [even] to him to whom the possession of the land [did belong].
Then the priest shall reckon unto him the worth of thy estimation, [even] unto the year of the jubile: and he shall give thine estimation in that day, [as] a holy thing unto the LORD.
And if [a man] sanctify unto the LORD a field which he hath bought, which [is] not of the fields of his possession;
But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest's.
And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.
And if he that sanctified the field will in any wise redeem it, then he shall add the fifth [part] of the money of thy estimation unto it, and it shall be assured to him.
But if he sanctify his field after the jubile, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubile, and it shall be abated from thy estimation.
If he sanctify his field from the year of jubile, according to thy estimation it shall stand.
For unto me the children of Israel [are] servants; they [are] my servants whom I brought forth out of the land of Egypt: I [am] the LORD your God.
And if he be not redeemed in these [years], then he shall go out in the year of jubile, [both] he, and his children with him.
[And] as a yearly hired servant shall he be with him: [and the other] shall not rule with rigour over him in thy sight.
And if there remain but few years unto the year of jubile, then he shall count with him, [and] according unto his years shall he give him again the price of his redemption.
Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.
Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.
And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: [yea, though he be] a stranger, or a sojourner; that he may live with thee.
And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase:
And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.
Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety.
Ye shall not therefore oppress one another; but thou shalt fear thy God: for I [am] the LORD your God.
According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for [according] to the number [of the years] of the fruits doth he sell unto thee.
According to the number of years after the jubile thou shalt buy of thy neighbour, [and] according unto the number of years of the fruits he shall sell unto thee:
And if thou sell ought unto thy neighbour, or buyest [ought] of thy neighbour's hand, ye shall not oppress one another:
In the year of this jubile ye shall return every man unto his possession.
For it [is] the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field.
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.
And ye shall hallow the fiftieth year, and proclaim liberty throughout [all] the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.
Then shalt thou cause the trumpet of the jubile 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.
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].
But the field of the suburbs of their cities may not be sold; for it [is] their perpetual possession.
And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in [the year of] jubile: for the houses of the cities of the Levites [are] their possession among the children of Israel.
Notwithstanding the cities of the Levites, [and] the houses of the cities of their possession, may the Levites redeem at any time.
But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubile.
And if it be not redeemed within the space of a full year, then the house that [is] in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubile.
And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; [within] a full year may he redeem it.
But if he be not able to restore [it] to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.
Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.
And if the man have none to redeem it, and himself be able to redeem it;
If thy brother be waxen poor, and hath sold away [some] of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.
And in all the land of your possession ye shall grant a redemption for the land.
The land shall not be sold for ever: for the land [is] mine; for ye [are] strangers and sojourners with me.
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.
Related Topics and Bible Verses
jubilee, music, Lamech's second son by Adah, of the line of
Cain. He was the inventor of "the harp" (Heb. kinnor, properly
"lyre") and "the organ" (Heb. 'ugab, properly "mouth-organ" or
Pan's pipe), Gen. 4:21.
a Hebrew word adopted into the Greek of the New Testament and
left untranslated. It occurs only once (Mark 7:11). It means a
gift or offering consecrated to God. Anything over which this
word was once pronounced was irrevocably dedicated to the
temple. Land, however, so dedicated might be redeemed before the
year of jubilee (Lev. 27:16-24). Our Lord condemns the Pharisees
for their false doctrine, inasmuch as by their traditions they
had destroyed the commandment which requires children to honour
their father and mother, teaching them to find excuse from
helping their parents by the device of pronouncing "Corban" over
their goods, thus reserving them to their own selfish use.
first-born, of the tribe of Manasseh, and of the family of
Gilead; died in the wilderness. Having left no sons, his
daughters, concerned lest their father's name should be "done
away from among his family," made an appeal to Moses, who, by
divine direction, appointed it as "a statute of judgment" in
Israel that daughters should inherit their father's portion when
no sons were left (Num. 27:1-11). But that the possession of
Zelophehad might not pass away in the year of jubilee from the
tribe to which he belonged, it was ordained by Moses that his
daughters should not marry any one out of their father's tribe;
and this afterwards became a general law (Num. 36).
a joyful shout or clangour of trumpets, the name of the great
semi-centennial festival of the Hebrews. It lasted for a year.
During this year the land was to be fallow, and the Israelites
were only permitted to gather the spontaneous produce of the
fields (Lev. 25:11, 12). All landed property during that year
reverted to its original owner (13-34; 27:16-24), and all who
were slaves were set free (25:39-54), and all debts were
The return of the jubilee year was proclaimed by a blast of
trumpets which sounded throughout the land. There is no record
in Scripture of the actual observance of this festival, but
there are numerous allusions (Isa. 5:7, 8, 9, 10; 61:1, 2; Ezek.
7:12, 13; Neh. 5:1-19; 2 Chr. 36:21) which place it beyond a
doubt that it was observed.
The advantages of this institution were manifold. "1. It would
prevent the accumulation of land on the part of a few to the
detriment of the community at large. 2. It would render it
impossible for any one to be born to absolute poverty, since
every one had his hereditary land. 3. It would preclude those
inequalities which are produced by extremes of riches and
poverty, and which make one man domineer over another. 4. It
would utterly do away with slavery. 5. It would afford a fresh
opportunity to those who were reduced by adverse circumstances
to begin again their career of industry in the patrimony which
they had temporarily forfeited. 6. It would periodically rectify
the disorders which crept into the state in the course of time,
preclude the division of the people into nobles and plebeians,
and preserve the theocracy inviolate."
The Mosaic legislation regarding the poor is specially
important. (1.) They had the right of gleaning the fields (Lev.
19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of
the produce of the fields and the vineyards (Ex. 23:11; Lev.
(3.) In the year of jubilee they recovered their property
(4.) Usury was forbidden, and the pledged raiment was to be
returned before the sun went down (Ex. 22:25-27; Deut.
24:10-13). The rich were to be generous to the poor (Deut.
(5.) In the sabbatical and jubilee years the bond-servant was
to go free (Deut. 15:12-15; Lev. 25:39-42, 47-54).
(6.) Certain portions from the tithes were assigned to the
poor (Deut. 14:28, 29; 26:12, 13).
(7.) They shared in the feasts (Deut. 16:11, 14; Neh. 8:10).
(8.) Wages were to be paid at the close of each day (Lev.
In the New Testament (Luke 3:11; 14:13; Acts 6:1; Gal. 2:10;
James 2:15, 16) we have similar injunctions given with reference
to the poor. Begging was not common under the Old Testament,
while it was so in the New Testament times (Luke 16:20, 21,
etc.). But begging in the case of those who are able to work is
forbidden, and all such are enjoined to "work with their own
hands" as a Christian duty (1 Thess. 4:11; 2 Thess. 3:7-13; Eph.
4:28). This word is used figuratively in Matt. 5:3; Luke 6:20; 2
Cor. 8:9; Rev. 3:17.
The Mosaic law required that when an Israelite needed to borrow,
what he asked was to be freely lent to him, and no interest was
to be charged, although interest might be taken of a foreigner
(Ex. 22:25; Deut. 23:19, 20; Lev. 25:35-38). At the end of seven
years all debts were remitted. Of a foreigner the loan might,
however, be exacted. At a later period of the Hebrew
commonwealth, when commerce increased, the practice of exacting
usury or interest on loans, and of suretiship in the commercial
sense, grew up. Yet the exaction of it from a Hebrew was
regarded as discreditable (Ps. 15:5; Prov. 6:1, 4; 11:15; 17:18;
20:16; 27:13; Jer. 15:10).
Limitations are prescribed by the law to the taking of a
pledge from the borrower. The outer garment in which a man slept
at night, if taken in pledge, was to be returned before sunset
(Ex. 22:26, 27; Deut. 24:12, 13). A widow's garment (Deut.
24:17) and a millstone (6) could not be taken. A creditor could
not enter the house to reclaim a pledge, but must remain outside
till the borrower brought it (10, 11). The Hebrew debtor could
not be retained in bondage longer than the seventh year, or at
farthest the year of jubilee (Ex. 21:2; Lev. 25:39, 42), but
foreign sojourners were to be "bondmen for ever" (Lev.
This number occurs frequently in Scripture, and in such
connections as lead to the supposition that it has some typical
meaning. On the seventh day God rested, and hallowed it (Gen.
2:2, 3). The division of time into weeks of seven days each
accounts for many instances of the occurrence of this number.
This number has been called the symbol of perfection, and also
the symbol of rest. "Jacob's seven years' service to Laban;
Pharaoh's seven fat oxen and seven lean ones; the seven branches
of the golden candlestick; the seven trumpets and the seven
priests who sounded them; the seven days' siege of Jericho; the
seven churches, seven spirits, seven stars, seven seals, seven
vials, and many others, sufficiently prove the importance of
this sacred number" (see Lev. 25:4; 1 Sam. 2:5; Ps. 12:6; 79:12;
Prov. 26:16; Isa. 4:1; Matt. 18:21, 22; Luke 17:4). The feast of
Passover (Ex. 12:15, 16), the feast of Weeks (Deut. 16:9), of
Tabernacles (13:15), and the Jubilee (Lev. 25:8), were all
ordered by seven. Seven is the number of sacrifice (2 Chr.
29:21; Job 42:8), of purification and consecration (Lev. 42:6,
17; 8:11, 33; 14:9, 51), of forgiveness (Matt. 18:21, 22; Luke
17:4), of reward (Deut. 28:7; 1 Sam. 2:5), and of punishment
(Lev. 26:21, 24, 28; Deut. 28:25). It is used for any round
number in such passages as Job 5:19; Prov. 26:16, 25; Isa. 4:1;
Matt. 12:45. It is used also to mean "abundantly" (Gen. 4:15,
24; Lev. 26:24; Ps. 79:12).
There were daily (Lev. 23), weekly, monthly, and yearly
festivals, and great stress was laid on the regular observance
of them in every particular (Num. 28:1-8; Ex. 29:38-42; Lev.
6:8-23; Ex. 30:7-9; 27:20).
(1.) The septenary festivals were,
(a) The weekly Sabbath (Lev. 23:1-3; Ex. 19:3-30; 20:8-11;
(b) The seventh new moon, or the feast of Trumpets (Num.
(c) The Sabbatical year (Ex. 23:10, 11; Lev. 25:2-7).
(d) The year of jubilee (Lev. 23-35; 25: 8-16; 27:16-25).
(2.) The great feasts were,
(a) The Passover. (b) The feast of Pentecost, or of weeks. (c)
The feast of Tabernacles, or of ingathering.
On each of these occasions every male Israelite was commanded
"to appear before the Lord" (Deut. 27:7; Neh. 8:9-12). The
attendance of women was voluntary. (Comp. Luke 2:41; 1 Sam. 1:7;
2:19.) The promise that God would protect their homes (Ex.
34:23, 24) while all the males were absent in Jerusalem at these
feasts was always fulfilled. "During the whole period between
Moses and Christ we never read of an enemy invading the land at
the time of the three festivals. The first instance on record is
thirty-three years after they had withdrawn from themselves the
divine protection by imbruing their hands in the Saviour's
blood, when Cestius, the Roman general, slew fifty of the people
of Lydda while all the rest had gone up to the feast of
Tabernacles, A.D. 66."
These festivals, besides their religious purpose, had an
important bearing on the maintenance among the people of the
feeling of a national unity. The times fixed for their
observance were arranged so as to interfere as little as
possible with the industry of the people. The Passover was kept
just before the harvest commenced, Pentecost at the conclusion
of the corn harvest and before the vintage, the feast of
Tabernacles after all the fruits of the ground had been gathered
(3.) The Day of Atonement, the tenth day of the seventh month
(Lev. 16:1, 34; 23:26-32; Num. 29:7-11). (See ATONEMENT, DAY OF
Of the post-Exilian festivals reference is made to the feast
of Dedication (John 10:22). This feast was appointed by Judas
Maccabaeus in commemoration of the purification of the temple
after it had been polluted by Antiochus Epiphanes. The "feast of
Purim" (q.v.), Esther 9:24-32, was also instituted after the
Exile. (Cf. John 5:1.)