BibleProject - Jubilee: The Radical Year of Release - 7th Day Rest E8

Episode Date: November 25, 2019

QUOTE“Since it occurred usually only once a lifetime, an impoverished Israelite would spend most of his life anticipating this event of restoration. So when we get to Jesus and the Jesus movement, it was a jubilee movement. Jesus started his mission by reading from Isaiah 61. He said it’s the favorable year of the Lord, the year of release.”KEY TAKEAWAYSThe Year of Jubilee in Leviticus 25 is one of the most radical ideas in the Bible. Every 50 years, every Israelite was supposed to return to their original piece of allotted land.The jubilee would have effectively prevented cycles of intergenerational poverty and create a social and economic parity that would make Israel unique among all nations.Jesus announced that he was enacting the Year of Jubilee when he launched his public ministry.SHOW NOTESIn part 1 (0-7:30), the guys quickly review the conversation so far.In part 2 (7:30-21:30), Tim dives into Leviticus 24.Leviticus 24:1-4“The Lord said to Moses, ‘Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning continually. Outside the curtain that shields the ark of the covenant law in the tent of meeting, Aaron is to tend the lamps before the Lord from evening till morning, continually. This is to be a lasting ordinance for the generations to come. The lamps on the pure gold lampstand before the Lord must be tended continually.’”Tim shares a quote from Jacob Milgrom.“There are three kinds of oil. The first when the olives are pounded in order and put into a basket, and the oil oozes out. Rabbi Judah says, ‘Around the basket and around the sides, the oil that runs out of the basket, this gives the first oil…. The first oil is fit for lampstands.’”Tim and Jon observe that the first oil would be the safest, least likely to smoke. This would keep the soot for accumulating in the rooms where it is burning.Tim makes several observations about the lamp from Leviticus 24.The lamp (מאור / ma’or) is attended to every evening so that its light burns perpetually (“from evening to evening,” borrowing language from Genesis 1).The lamp is described with the vocabulary of the sun, moon, and stars in Genesis 1. They are symbols of the divine glory and markers “for signs and for seasons”—that is, for the appointed feasts (Gen. 1:14-16).The lamp is a symbol of the divine light that perpetually shines upon Israel, who is represented by the bread. Numbers 8:1-4 tells us that the light of the menorah “will give light in the front of the lampstand” (v. 2), shining in the direction of the bread.Leviticus 24:5-9 says that the bread is to be placed directly across from the light. Just as new bread is baked every Sabbath, so Israel is “recreated” every Sabbath. This bread is called “an eternal covenant” (Lev. 24:8), meaning it’s a symbol of the eternal relationship between God and Israel.Tim shares this quote from Michael Morales:“The menorah lampstand contains the same seven-fold structure, symbolizing the entire seven-part structure of time provided by the heavenly lights…. Just as the cosmos was created for humanity’s Sabbath communion and fellowship with God, so too tabernacle was established for Israel’s Sabbath communion and fellowship with God “every day of the Sabbath” (Lev 24:8). This ritual drama of the lights and the bread, symbolizes the ideal Sabbath, the tribes of Israel basking in the divine light, being renewed in God’s presence Sabbath by Sabbath.”(Michael Morales, Who Shall Ascend the Mountain of the Lord, 189-190 [with embedded quote by Vern Poythress].)In part 3 (21:30-36:00), Tim dives into Leviticus 25 and the practice of jubilee.Leviticus 25:1-55“The Lord said to Moses at Mount Sinai, ‘Speak to the Israelites and say to them: “When you enter the land I am going to give you, the land itself must observe a sabbath to the Lord. For six years sow your fields, and for six years prune your vineyards and gather their crops. But in the seventh year the land is to have a year of sabbath rest, a sabbath to the Lord. Do not sow your fields or prune your vineyards. Do not reap what grows of itself or harvest the grapes of your untended vines. The land is to have a year of rest. Whatever the land yields during the sabbath year will be food for you—for yourself, your male and female servants, and the hired worker and temporary resident who live among you, as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten.‘“Count off seven sabbath years—seven times seven years—so that the seven sabbath years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines. For it is a jubilee and is to be holy for you; eat only what is taken directly from the fields.‘“In this Year of Jubilee everyone is to return to their own property. If you sell land to any of your own people or buy land from them, do not take advantage of each other. You are to buy from your own people on the basis of the number of years since the Jubilee. And they are to sell to you on the basis of the number of years left for harvesting crops. When the years are many, you are to increase the price, and when the years are few, you are to decrease the price, because what is really being sold to you is the number of crops. Do not take advantage of each other, but fear your God. I am the Lord your God.‘“Follow my decrees and be careful to obey my laws, and you will live safely in the land. Then the land will yield its fruit, and you will eat your fill and live there in safety. You may ask, ‘What will we eat in the seventh year if we do not plant or harvest our crops?’ I will send you such a blessing in the sixth year that the land will yield enough for three years. While you plant during the eighth year, you will eat from the old crop and will continue to eat from it until the harvest of the ninth year comes in.‘“The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers. Throughout the land that you hold as a possession, you must provide for the redemption of the land.‘“If one of your fellow Israelites becomes poor and sells some of their property, their nearest relative is to come and redeem what they have sold. If, however, there is no one to redeem it for them but later on they prosper and acquire sufficient means to redeem it themselves, they are to determine the value for the years since they sold it and refund the balance to the one to whom they sold it; they can then go back to their own property. But if they do not acquire the means to repay, what was sold will remain in the possession of the buyer until the Year of Jubilee. It will be returned in the Jubilee, and they can then go back to their property.‘“Anyone who sells a house in a walled city retains the right of redemption a full year after its sale. During that time the seller may redeem it. If it is not redeemed before a full year has passed, the house in the walled city shall belong permanently to the buyer and the buyer’s descendants. It is not to be returned in the Jubilee. But houses in villages without walls around them are to be considered as belonging to the open country. They can be redeemed, and they are to be returned in the Jubilee.‘“The Levites always have the right to redeem their houses in the Levitical towns, which they possess. So the property of the Levites is redeemable—that is, a house sold in any town they hold—and is to be returned in the Jubilee, because the houses in the towns of the Levites are their property among the Israelites. But the pastureland belonging to their towns must not be sold; it is their permanent possession.‘“If any of your fellow Israelites become poor and are unable to support themselves among you, help them as you would a foreigner and stranger, so they can continue to live among you. Do not take interest or any profit from them, but fear your God, so that they may continue to live among you. You must not lend them money at interest or sell them food at a profit. I am the Lord your God, who brought you out of Egypt to give you the land of Canaan and to be your God.‘“If any of your fellow Israelites become poor and sell themselves to you, do not make them work as slaves. They are to be treated as hired workers or temporary residents among you; they are to work for you until the Year of Jubilee. Then they and their children are to be released, and they will go back to their own clans and to the property of their ancestors. Because the Israelites are my servants, whom I brought out of Egypt, they must not be sold as slaves. Do not rule over them ruthlessly, but fear your God.‘“Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property. You can bequeath them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly.‘“If a foreigner residing among you becomes rich and any of your fellow Israelites become poor and sell themselves to the foreigner or to a member of the foreigner’s clan, they retain the right of redemption after they have sold themselves. One of their relatives may redeem them: An uncle or a cousin or any blood relative in their clan may redeem them. Or if they prosper, they may redeem themselves. They and their buyer are to count the time from the year they sold themselves up to the Year of Jubilee. The price for their release is to be based on the rate paid to a hired worker for that number of years. If many years remain, they must pay for their redemption a larger share of the price paid for them. If only a few years remain until the Year of Jubilee, they are to compute that and pay for their redemption accordingly. They are to be treated as workers hired from year to year; you must see to it that those to whom they owe service do not rule over them ruthlessly.‘“Even if someone is not redeemed in any of these ways, they and their children are to be released in the Year of Jubilee, for the Israelites belong to me as servants. They are my servants, whom I brought out of Egypt. I am the Lord your God.”’”Tim makes a few observations about the practice of jubilee and the Year of Jubilee. Giving people back their ancestral land would prevent the formation of monopolies and land owner dynasties. It would be a consistent (about once a lifetime) check to level the economic playing field of ancient Israel.Tim also notes that there are no narrative stories about Israel actually observing this Year of Jubilee. This causes some scholars to wonder whether the jubilee ever happened, or whether it was set up as an ideal to aspire to.Tim says that jubilee anticipates a future restoration. He shares a quote from scholar John Bergsma.“There is something inherently ‘eschatological’ about the jubilee, long before it was seen as a symbol of the eschaton by later writers. Since it recurred usually only once in a lifetime, the impoverished Israelite—or at least the one projected by the text—would spend most of his life in anticipation of this event of restoration. Also, from the perspective of the entire Pentateuch, the conquest and settlement of Canaan was a kind of ‘realized eschatology’—the fulfillment of the promise of the land of Canaan originally made to Abraham. Leviticus 25—in its present position in the Pentateuch—looks forward to the time when the ‘eschatological’ condition of Israel dwelling within her own land will be realized, and enacts measures to ensure that periodically this utopian, ‘eschatological’ state of Israel will be renewed and restored.”(John Bergsma, The Jubilee from Leviticus to Qumran: A History of Interpretation, 81)In part 4 (36:00-end), Tim and Jon talk about how the jubilee crosses into social, economic, and political views. Tim notes that Jesus launched his movement by declaring that the Year of Jubilee had arrived.Thank you to all our supporters!Show Resources:John Bergsma, The Jubilee from Leviticus to Qumran: A History of InterpretationMichael Morales, Who Shall Ascend the Mountain of the Lord? A Biblical Theology of the Book of LeviticusJacob Milgrom, Leviticus, Anchor Yale Bible CommentaryShow Music:Defender Instrumental: TentsShow produced by Dan GummelHave a question? Send it to us [e-mail] and distributed by Simplecast.

Hey, this is Cooper at Bible Project. I produce the podcast in Classroom. We've been exploring a theme called the City, and it's a pretty big theme. So we decided to do two separate Q and R episodes about it. We're currently taking questions for the second Q and R and we'd love to hear from you. Just record your question by July 21st

and send it to us at infoatbiboproject.com. Let us know your name and where you're from, try to keep your question to about 20 seconds and please transcribe your question when you email it in, try to keep your question to about 20 seconds, and please transcribe your question when you email it in. That's a huge help to our team. We're excited to hear from you. Here's the episode.

There's a part of Israel's ancient law code that spells out a radical economic practice. It's so radical, it's actually hard to imagine how it would actually take place and There's no evidence that it was ever done in Israel Leviticus 25 or 10 on that 50th year it says proclaim a release That shall be a Yovale a Jubilee for you So this is where it gets the name Jubilee so so the Hebrew word, Yolval. Each of you shall return to his own property. Each of you to his own family. You shall have the 50th year, as a year of Jubilee, no sewing, no reaping, no gathering. It's a Jubilee, it's holy,

eat what the land produces. So it's that people going back to their own property. In ancient context, this would keep any one group from having too much land. It is a super Sabbath. This practice is the year of Jubilee. So imagine your ancient Israelite. And something happened, things have taken a turn for the worse. Maybe you made a bad investment. Maybe your family became ill and you made a bad investment. Maybe your family became ill and you're

unable to work. You had to sell your possessions. And you may have to sell your proportion of land that was allotted to you and become servants to another family. How would you ever get yourself out of this situation and not pass it on from generation to generation? That's what the year of Jubilee was designed to do. Since it recurred usually only once a lifetime,

an impoverished Israelite would spend most of his life anticipating this event. This idea of a radical practice that creates such a quality for the long run captures your imagination. No matter what life throws at you, there's hope to reclaim rest. When we get to Jesus and the vision of the Jesus movement, it was a Jubilee movement. Jesus started his mission in Nazareth by reading from Isaiah 61, and announcing the Jubilee.

He says it's the favorable year of the Lord, the year of release. Today, these things are fulfilled in year. That's where this is all going. So today, we learn about one of the most revolutionary ideas in the Bible, the year of Jubilee, and why Jesus saw his life, death, and resurrection as fulfilling it.

Thanks for joining us. Here we go. Hey, this is episode seven. Oh, wow. Of a conversation for sevens. That's crazy. You know, that would be fitting for any of these conversations about the Sabbath. Yeah. But it seems extra meaningful.

Extra meaningful. Yeah. The seventh. Yeah. episode about the seventh day. Yeah. Yeah, yeah, yeah. And today we're gonna zero in, yeah, still in the viticus. Yup.

And we're gonna zero in on. Three chapters of the viticus. Three chapters. We're gonna look at the, our fascinating. Yeah. Really cool. I think. So bigger context.

Genesis one and two sets up the seventh day as the Eden ideal. God creates the sixth day, seventh day he rests. He rests. Settle the hills, creation. Yeah, with his presence, humans are there, as his royal priests, there's abundance, man, woman with the animals. The sun's never set on that. First, seven land, the land's not working you. You're working with. You're working with the land.

Each other, and all creation, eating avocado toast. You see it. That's the food of the gods. Yeah. It is. So, that's the ideal that the whole first page of the Bible is working towards, and then that ideal is forfeited.

And humans find themselves exiled. And instead of finding rest in God's good world, they find harsh labor that grinds them back into the dust. God chooses a family that he's going to restore this seventh day, eat, and blessing all humans through. And that family gets rescued from Egypt, from slavery, and set free in a Passover to begin a seven-day feast of Passover and 11 bread to commemorate the ideal, the gods leading them towards. And now these two ideas of creation being made out of darkness and disorder, liberated from darkness and disorder to create this beautiful world is now put kind of next to this idea of humanity being liberated from slavery and death. That's right.

Same kind of idea into a Sabbath rest. That's right. So the seventh day comes to have a couple layers, yeah, symbolism. One, the Sabbath day rest or the seventh day rest is a way of talking about the ideal state of the world as God intends it and wants it for all his creatures. It's complete, it's the meaning of the number seven, it's completeness. But then also our journey towards the seventh day, through days one, two, three, four, five, and six,

is a journey out of death, darkness, and chaos, liberated into the seventh day. And those become our images. The Israelites were then called to weave these rhythms of seven. Yeah, all these rituals. Into their calendar. Yeah.

To anticipate, both foretaste, get little tastes of the rest of Eden every Sabbath day where you imitate God. But then also, as we looked at in our last conversation in their monthly and yearly calendars. In order to rest, you have to stop. And so that Sabbath means to stop. Shabbat, yeah, means to stop.

To stop. Yeah. To stop so that you can know. And then nuach. Nuach. Nuach is to settle in. To settle in. Yeah.

And enjoy. And enjoy. Yeah. That's right. So our last conversation, we looked at the annual calendar of seven appointed times in Leviticus 28. Really helpful. Yep. Good overview.

Seven feasts. They're all called feasts. Yeah. And not all of them involve eating, necessary. I'm sure they do, but like Rasha Shana, as it's described in Leviticus, he blows some trumpets. Hebrew, they're called appointed times.

A appointed times, the Moadim. The Moadim. Yep. And how do you know that when the appointed times are, you look up at the sky. Correct. Correct. So you walk out of Levitics 23 and you walk into three more chapters that are gonna keep work in this theme.

The theme of the seventh day. The seventh day, and Israel organizing their life around their hope in the seventh day. And their belief that with the presence and glory of Yahweh and their midst in the symbolic Eden, in the tavern accolade, actually, a little bit of Eden rest is really among them, and they can participate in it through these rituals and symbols. Okay, so Leviticus 24, Yahweh spoke to Moses, saying,

command the sons of Israel, and let them take for you olive oil that is pure from beaten olives. Let them take it for a light or for a lamp. Yeah, it's interesting is I just learned recently that I think it was at the Bible Museum That it was the like the third pressing of olive oil that was used for lamp. Yeah, yeah, yeah sure. Yeah, got it because it's, you know, the most bitter and like kind of, you wouldn't want to eat it. Correct. So that's what they used to like. Yeah, yeah. Yeah.

But that's right. Different pressing, create different qualities of oil. Yeah. Isn't this what we call virgin extra virgin? Oh. Is in this probability? I think it is. So virgin would be the first pressing.

I think. Or would it be extra virgin? I don't know. I love olive oil. Mmm, put some on some avocado toast. I don't remember. At what point somebody introduced me to the little dish of olive oil with balsamic, and then you just dip it in the ulysses.

That's not something I grew up with. Me neither. But yeah. I was in my 20s. Put some bread, dip it in. And then I was like, what? Don't need anything else. What's happening to me? And then it's like gluten bomb. You just want to go to sleep afterwards, but that's okay. I know. I want to know. Olive oil is graded. Virgin, extra virgin. If you look at it, you see the extra virgin is

noticeably darker. All right. I thought it'd be about what pressing gives you what kind of. Well. It's about quality. Yes. So in this context, the point is take clear olive oil, which I'm guessing would be, yeah, like you said, what you learned, a later pressing.

Well, no, actually, what I'm getting at here is it seems like it would be the first pressing. Oh. Okay, I don't know. I've never. Because once you've crossed doors, I've picked all of the in Druselum, but I've never crushed them. Yeah, I think you're gonna probably, I don't know. I don't know. I don't know. You're not gonna use your best oil for lighting.

For lamps. That's right. That's the point. Yeah, the oil best for consumption. It's gonna be the clear oil. I see. And here you are, burn it in a layup. Oh, that's what you're saying? That's what I'm saying.

Oh. It seems like there's something here I'm totally getting this off track. It's like taking like an unblemished, you know, it's just like the best of the best. There's one place to go when you have questions about Leviticus. You go to Jacob Milgram. You produce three volumes of some 1600 pages. Every single word, no word unturned. Of Lovetticus.

It was a lifetime accomplishment. Yeah, and the anchor Bible. We'll see what he has to say. Yeah, yeah, yeah. Okay, he's quoting from, ah, the Mishna, and he says there are three kinds of oil. Hey, oh. The first, when the olives are pounded in mortar,

and you put into a basket basket and the oil oozes out and filters through the basket into vessel below. Rabbi Judas says around the basket around it sides so the oil doesn't mix with any other solid matter but runs down the sides. This gives the first oil. First oil. Is it clear? Is that the clear oil? They would pound the olives and press them with the beam. Rabbi Judah says, or with stones, and this gives you the second oil. They are then ground and pressed again. This gives the third oil. The first oil is fit for lamp stands. Oh, the first oil is fit for lamp stands. Others are for serial offerings. The requirement, Milgram says, of pure oil is for this. Others are for cereal offerings. Mmm.

The requirement, Milgram says, of pure oil within the tabernacle has a practical reason. The walls and curtains are less likely to become darkened with soot, as the first press oil. What's interesting is the word for pure overlaps with the synonym with the verb for spotless or blameless, like for the lambs.

So just like you offer a lamb without blamish. So in the same way, you bring the most pure form of olive oil. Right. Yeah. Cool. Cool. Okay. But that's actually that's kind of related, but also unrelated. So notice what we're talking about is this is going to be a law about the olive oil on the lamps.

Yeah. What lamp is inside the tavernacle? It's the seven... The menorah. The menorah that's shaped on the main single stand and then the seven offshoots all with these like almond blossom flowers made out of gold. I mean, it's supposed to look like a garden tree, like the tree of life. And this is about the oil. So tell the sons of Israel to bring you their best oil from beaten olives for the light to make the lamp burn perpetually.

24-7. That thing's going in there. And of course, it's in the tent. Yeah, there thing's going in there. And of course it's in the tent. Yeah, there's no sunlight in there. No. The word for light is the same word that describes the sun and the moon in Genesis 1. In a way you could say, you could translate Genesis 1 that God made the big lamp. God made the small lamp. The sound of the moon are described with language from the menorah. In Genesis 1.

So when you come here. Okay. So outside of the veil of testimony in the tent of meeting, do you remember the tabernacle has two spaces inside? Yeah. The holy space, which is two thirds of it, and then the one third is the Holy of Holies. So this, the menorah stands right outside the veil

that stands in front of the Ark of the Covenant. What's in there? What's in the Holy Space outside the two thirds of veil? The two thirds. There's the menorah, there's the incense stand that's right in front of the veil, menorahs to the side, and then the table of bread. Just right, the show bread.

Show bread, okay. So outside the veil, Aaron will keep it in order from evening to morning. That's Genesis 1. There was evening. So you have the lamp of Genesis 1, the light, and now the evening and morning.

It's before the Lord continually a perpetual statue. He shall keep the lamps in order on the pure gold lamp stand before the Lord continually. So here's the thing, you come in, he comes in every day to make sure that thing is burning 24-7 from evening until morning as a lamp before the Lord in his presence. So remember our whole discussion about stars in the sun as symbols in Genesis 1, that this is the same similar thing happening here. We're in the presence of the royal throne room, and these lights become images of God's light behind the curtain, like shining through. But since you have to have a curtain to cut it off,

these become little symbols of Yahweh's light, perpetually burning. They're like a little symbol of the glory cloud. A symbol of the glory cloud. The glory cloud is Yahweh's light and glory. Presumably that's what lit up the universe, right on day one. Oh right, let it be light.

Let it be light. And then on day four, Oh right. Let it be light. Let it be light. And then on day four, the Sun Moon and Stars are symbols of God's light. They now point to God's glory. Yeah, that's right. And so that's what this lamp's doing too. This lamp is a symbol of the Sun and the Moon and the Stars. That's why they're called by the same name as the Sun Moon in Genesis 1.

It's called the light. And it's a symbol of the tree of life. And yes, and yeah, shining. Oh, yeah, that's right. Yep, okay. Okay. Doing a lot of work. Doing a lot of symbolic work.

And of course, it's a symbolic space. Verse five, then take fine flour and bake 12 cakes with it. With two tenths of an aphah, she'll be in each cake. And set them in two rows, six in a row, on the pure gold table before. Just a pure gold table, wow. Yeah, not fancy. Pure gold table with seven loaves of bread,

put in six rows. They got to lug this thing around the wilderness. You should. Yeah, yeah, I could put some Leviates on that. Yeah, the labor crew. Yeah, yeah, I get some Levites on that. Yeah, believe it. Yeah, yeah, yeah, yeah, yeah, facility maintenance and facilities. Levites, you shall put, I don't want to be on the table crew. You shall put pure frankincense in like incense on each row that it may be a memorial before the bread in offering by fire to the Lord. So there's incense burning alongside the bread. Every Sabbath, how long does the bread sit there

until you replace it? Every Sabbath, he sets it in order before Yahweh. It's a Sabbath activity. Yep, continually, perpetually. This is an everlasting covenant for the sons of Israel. Every Sabbath, new bread, every day, new oil. Yeah, so I think that every day, there's light evening and morning. Even morning, let there be light. Yep, and then every Sabbath, new bread. And this is all, think of where we've been in these patterns so far, of every seventh in the wilderness God provides extra mana for the seventh day.

And then that's, it's called bread, bread from heaven. It's as if every seventh day you put out the bread and the tabernacle is heaven. It's heaven and earth. In one. So it's as if this is the bread of heaven, being put on the table. But notice how many loaves are there? Six in each stack. Yes.

How many stacks? Two stacks. Two stacks. There's 12. For the 12 tribes? 12. Yeah. So there's multiple meanings here.

So we think of bread as something that comes from God. and that's what it is on the manna of seventh day So we're in that thought world, but then there's 12 and that's a very clear symbol for the tribes Mm-hmm and if you then take the tribes and there before the Lord in front of the tent and then you have the light That is a symbol of God's light Mm-hmm. And there before the Lord, you get this image of the daily light shining on the 12 loaves.

And the 12 loaves are renewed every Sabbath. They're recreated every Sabbath by as fresh bread. And you get this little, there's a little story being told here about God's light, perpetually shining on Israel, and Israel being recreated every Sabbath with God's fresh, fresh bread. Isn't that beautiful? And then incense all the while, symbolizing their sacrifices and prayers to give thanks to God. What a multi-sensory place. Yeah, it bad, like hardly anyone can ever go in the incense.

Yeah, yeah. Like, yep. Yeah, too bad hardly anyone could ever go in there. Just the priests. Just the priests. Yep. I don't know, maybe in my experience, it wasn't till, I'd say even recently, that I began to be more interested and excited about more symbolic,

liturgical expressions of the Christian faith. And I don't know, man, I love it now. And maybe it's just the more time I spent Leviticus. I just, these symbols, you know, these symbols do things, sensory, in ways that hearing of an idea doesn't, doesn't that hearing of an idea doesn't just... Hearing an idea is cool. There's a certain smelling an idea. There's a certain pedagogy.

It's a certain way. About it. Where it's training you, and it's teaching you in a slower, very formative way. It's molding your imagination slowly. Yeah, that's right. And when you smell it, you taste it, you sing it, say it, and hear it. There's something powerful that happens there. And- But just the priest. Yeah, but it's just the priest. This is a quote from the book on Leviticus. I think I recommended in the last episode.

Who shall ascend the Mount of the Lord? Yeah, he puts it this way. He says, the menorah lampstand contains a seven fold structure, symbolizing the entire seven part structure of time provided by the heavenly lights. So, some seven part structure. A sun and moon provide the Sabbath cycle. Yeah. But perpetually every day evening and morning. Yeah. Just as the cosmos was created for humanity's

Sabbath communion and fellowship with God. So to the tabernacle is established for Israel's Sabbath communion and fellowship with God every day of the Sabbath. This ritual drama about the lights in the bread symbolizes the ideal Sabbath. We're back to that Eden ideal. The tribes of Israel basking in the divine light, being renewed by God's presence, every Sabbath and every Sabbath. That's the story here. So this is...

Leviticus 23 gives you the ritual calendar. Leviticus 24 gives you this lights in the Yeah. Leviticus 24 gives you this light and the bread. Yeah. There's a fascinating story after this, we can't explore. What I want to do is turn to Leviticus 25. OK. And now we're walking into the Jubilee. 1 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 個 The conversation we had about Sabbath as an ideal, the conversation we had about the seventh year in Exodus Deuteronomy.

Take like everything we've talked about everything from Eden from the blessing of Abraham in the Seven Line poem the abundance of a garden the Liberation from slavery into the promised land the feeling of the tabernacle of God's presence on the seventh and the provision this extra provision on the seventh and the provision, this extra provision on the seventh. All this, the Jubilee year takes it all and like compresses it into one chapter and one practice. It's a remarkable chapter. I don't understand what that means.

The Jubilee year is activating all of the previous stories. Okay. It's like, yeah, it's a mountain peak in the Torah. Ah, okay. Well, yeah, I always spoke to Moses about Sinai, saying, speak to the sons of Israel, say to them, when you come into the land I give you. So we're in the wilderness. Yeah.

Looking forward to the land. Yep. None of this will make any sense in the wilderness. Like, you can't practice this in the wilderness. Okay. It only can be done in what's your foot like farming. When you come into the land that I give you, the land shall have a shabbat for Yahweh. We talked about this.

Yes, in that every seventh year you release the land from being your slave. Yeah. But this is a new way to phrase it. The land gets a Sabbath. Yeah, yeah. All right, the land needs some your slave. Yeah. Yeah. But this is a new way to phrase it. The land gets a Sabbath. Yeah. All right.

The land needs some rest from humans. Six years, so the field, six years, prune your vineyard, gather the crop. But the seventh year, the land gets a shabbat, a Sabbath rest. A Sabbath for Yahweh. Don't sew the field. Don't prune the vineyard. Look at this. Your harvest after growth, you shall not reap. So this is what you brought up. Little still produce things.

But your grapes leave untrimmed. Yeah, let it go. The land gets us a Sabbath. All of you shall have the Sabbath products of the land for food. So in Exodus had just mentioned the poor and the wild animals go get to eat whatever the land grows. But here it's everybody, it clarifies. But it says don't reap what, but then you can eat it. So how do you eat it without reaping it? Oh, that's a good point. I think reaping would be like the goal is to gather as much. Oh, just getting what you need for the day. All of you have the Sabbath products. You just go out and get what you need.

Kind of like the mana. It's probably very similar to the mana principle. You just go out and get what you need for each day. The poor are gonna be in there, taking some, you go in there, take some. Yeah, yeah. So you let the land produce whatever God supplies it to produce. You will know it's God's will for whatever you have to eat that year,

because it will be whatever the land produces. That sounds terrifying. That'd be an adventure. Yeah. So that's every seven years. Yeah. Okay. So we knew about, we had a category for that already.

Here is a new idea. Verse 8. You shall also count off seven Sabbaths of years for yourself, seven times seven years, so that you have the time of the seven Sabbaths of years, namely 49 years. So the 49th year is one of these Sabbath years. But then, but it's the next year's special Sabbath year. But then, on the day of atonement that year, on the 10th day of the 7th month, yeah.

Sound the rams horn. That is right in the center of, yeah. Center of it all. Yeah. On the day of atonement, you sound a rams horn throughout all the land and announce another year, right? We're just, oh yeah, because kind of like a new year. Mm-hmm. Of sorts, right? We're just... Oh yeah, because it's kind of like a new year. Mm-hmm.

Of sorts, right? Well, no, no, on the day of atonement, you sound the Ram Soren and consecrate a 50th year. So in other words, 7 times 7, the 49th year, you're going to do your normal Sabbath year for the 7-year rotation. Okay. But then, on the day of atonement, you sound the Ramshorn, and you say, now it's the culmination of the seven times seven year, the 50th year.

But the 50th year won't start until... It starts on the day of atonement. Wow, it starts a little early. Yes, and it's interesting. Get it going. Yeah, to my weight. And the day of atonement, you do this every year, but every 49th day of atonement, when that goat gets sent out, your sins are away, you've offered your lives up, blameless to

God through the one that you slaughter. You've just created the potential for Eden. Yeah. And now you're really going to commit to this Eden thing. Yeah, for this whole year. We are living like Eden Yeah, and it's so the year begins in the seventh month and then it goes to the next seventh month doesn't say doesn't say but apparently Yeah, that's right. So what happens on this special year? You show us consecrate the 50th year and proclaim a release

So thus, consecrate the 50th year and proclaim a release. Because on every seventh year you're already releasing debts and slaves. So now this is, that just happened. Yep, that just happened. Basically you're carrying it forward, you're doing it for an extra year. You're doing it for an extra year. You do it essentially two years with a little bit difference because you're doing it starting it in the seventh month. So the question is, do you do it a year and a half?

Yeah. The calendar nerds go to town on this. I've got a little calendar chart from a Jubilee nerd who is really smart. He's worked it out. Yeah, the point, what makes it special is not that you do something different. It's that you carry forward the seventh year idea

but into an even longer period of time. Oh, I thought there was something unique. Oh, actually, I'm sorry, I'm sorry, what am I saying? There are some extra things we're gonna talk about. We're gonna talk about it. Yeah, that's right. So, Leviticus 25 verse 10, on that 50th year, it says, proclaim a release.

And that word in verse 10 is gonna be important for the prophets and for Jesus. Release. It's liberation, freedom, going out. A derrore is the Hebrew word derrore. So proclaim release. That shall be a Yovale, a Jubilee for you. So this is where it gets the name Jubilee.

It's the Hebrew word Yovale. Each of you, here's what's new about this year. Each of you shall return's what's new about this year. Each of you shall return to his own property. Each of you to his own family. You shall have the 50th year as a year of Jubilee, no sewing, no reaping, no gathering. It's Jubilee, it's holy, eat what the land produces.

So it's that people going back to their own property. Yeah, it's a, it's a big reset. So in this, so on the normal seven year cycle, yeah, on the seventh year, debts are forgiven, but you might not get your land back. Yeah, you went into debt and maybe you became a debt slave as a result. So yeah, your debts are forgiven and you're no longer

that person's property. Yep, that's right But they might still have you had to sell it off your land. Yeah, bummer. Yeah, but on the 50th 50th land the land is full economic reset where all land and Sestro land is reset to the tribal boundary lines and family boundary lines from reset to the tribal boundary lines and family boundary lines from when they entered land with Joshua. It's the same principle, just multiply by seven and then intensified because it's the land that's getting a Sabbath.

No. And again, in ancient context, this would keep any one group from having too much land. From when it was having too much money or owning too many slaves. It's breaking up monopolies. Now we're breaking up the centralization of land. Yeah, that's it. Right, that's the idea.

Yeah, a super Sabbath. This would be really hard to administer. Like it'd be really hard to make sure everyone actually was doing. Mm-hmm. I mean, that's a lot of work in, like, yeah, I hear that. Everyone's gotta be on board.

Yep. This is remarkable. There aren't any narratives in the Hebrew Bible in Joshua through King, so about the Israelites ever doing this, which is a puzzle. There are a couple of narratives about the release of slaves in Jeremiah

and then in the book of Ezra. And they're actually both cases where people didn't, they set it, but didn't actually do it where they took it back. But this, the Jubilee and the restoration of land, there's no narrative about it, which is made. Some people ask whether or not we're what we're looking at is a full-on symbolic hope. It's created by a biblical author who's actually looking at the Hebrew Bible or the whole of the Torah and creating the ultimate, like a super Sabbath. In fact, here

let me read to you a quote by John Bergsmah, who is, he wrote the book on the Jubilee. It's called The Jubilee from Leviticus to Kumran. He traces the concept and practice or discussion about the Jubilee over the course of a millennium of interpretation and history. It's really thorough. He says there is something inherently eschatological about the Jubilee. We don't use that word right often. Pointing towards the fulfillment of time. Yeah. Escatas is the Greek word for end or last. So, forward pointing to the culmination of history. There's something culminating about the Jubilee.

Long before it was seen as a symbol of the eschaton, the culmination of all things, by later writers. Since the Jubilee returned only once in a lifetime, usually. That's interesting to think about every 50 years. You're not gonna get more than one of those. More than likely, unless you're born, unless you're like a little kid. Infant on the first one.

Which was probably some number of people. You might remember one from your childhood. You might be like... Experience one in your old life. Say your first one. Which was probably some number of people. You might remember one from your childhood. You might be like, experienced one in your old age. Say it's your first one. Yeah, that's 56 on your second one. That's it. But for most people, this comes once a lifetime.

Yeah. So he says, since it recurred usually only once a lifetime, an impoverished Israelite would spend most of his life anticipating this event of restoration. Oh man, can you imagine if this was on the horizon, you're like, yeah, yeah, 10 more years. Yeah, just like every week, you're worth thinking about the seventh day rest, if you're a farmer, yeah, is really farmer. So if you're an Israelite farmer or an Israelite slave, you're thinking about this. Yeah. Yeah. And I mean, mean, you're thinking about it in a very,

it's gonna disrupt the order of things. Mm-hmm. So much. Yes. It's gonna be very, what's the order I'm looking for? Yeah. Create. I want to say apocalyptic, but it's.

Upheaval. It's very. Yeah, yeah, yeah, yeah. That's right. So you'd be thinking about, I mean, it's a countdown clock to the year of Jubilee. I mean, everything's gonna change. That's right.

Yeah. Yeah, your whole neighborhood. What's gonna stay the same? Who lives where? Yeah. Who owns what? Right. Oh, yeah.

Just, yeah. This is good. Let's imagine this. Yeah. Right. Let's imagine this. I mean, it's hard and, yeah, it's hard when... Modern Western economies, we don't even have a category for this kind of.

What time period of original owners were tenants on the land do you go back to? So like for Americans as they go back to like first nations, in terms of like American Indian tribes. Can you imagine if we all knew like, yep, 10 more years, it's all going back to Americans. Yep, yep, that's right. So there's that, or do you go back to just 50 years? I mean, here you're going back to your nation's founding

in the land. Well, it's not just that, but like your land is your is everything. Yes, that's right. So we have savings accounts and we have retirement accounts and all these other things. Yeah, that's right. And you have mortgages and you have car loans

and you have different kinds of debts. It's hard to, so I don't know what that would mean for it to reset. Yeah. I'm almost thinking like it's like, instead of thinking about it in terms of money, if it's in terms of your vocation, if it was like, if it's in terms of your vocation if it was like if it's like everyone

New that out of certain year everyone's gonna have a new job. Oh, yeah. It's how disruptive would that be? Yes It's like yep in 2020. Yeah, like we're all getting new jobs We're all going back to our first job I'd be working at a bookstore. That would be too bad. I'd be working at Spaghetti Facts. Oh, ho, ho. Where are we going back to when we worked at that Valley parking place together?

Oh, yeah. That would be so bad. That was kind of a fun job. It was fun driving nice cars. Yeah. For other people. Yeah. Other people's fancy cars.

Yeah. I'm sorry, I made a joke of that. You were going for a real analogy there. No, well, yeah, I'm just thinking what would be that disruptive? That disruptive. Yeah, that disruptive. Yeah, but think, yeah, let's- You couldn't plan anything without going, well,

but then remember, you're Jubilee. It's gonna, it's just, it'll be always looming in the back of your mind, like this disruptive year of like, yeah, that's right. Yeah, that's a crazy yourself. 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc

1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc 1 tbc So, alright, that's helpful. Let's go do imagine ourselves into that space.

Back to Bergsmann. He says, so in Israelite would spend most of his life, his life anticipating this event of restoration. Also, from the perspective of the Pentateuch, the literary text, the conquest and the settlement of Canaan, what's going to happen in Joshua, that was a kind of realized eschatology, Israel realizing in the present what was coming at the end, because the fulfillment of the promise of the land of Canaan was originally made to Abraham. Yeah, and it was all about the Sabbath rest back into Eden.

You got it. The promised land, as we go on into the rest of the Bible, we're going to see that. The Promised Land becomes an image of Eden. So Leviticus 29, Berksma, goes on, in its present position in the Pentateuch, looks forward to the time when the Eskatolygical, the ultimate condition of Israel dwelling within her land, will be realized. And it, it acts measures to ensure that periodically this utopian final state of Israel will be renewed and restored. It's a way of living in the present, of reenacting in the present what you believe the whole

story is moving towards in the future. Yeah. It's a, he called it a realized eschatology. And that seems like that's what all of this has been about. Yeah, that's right. Right. It's a he called it a realized eschatology. And that seems like that's what all this has been about. Yeah, that's right. Yeah. That's why it's helpful. Yeah. Every Sabbath is about that. That's every Sabbath. Yeah. It's a realized eschatology. Yeah. And I remember you first kind of explaining this to me and that sinking in was really powerful because it's easy to start thinking about these as like, okay, I'm not supposed to work.

Maybe it's to teach me something about rest. And that's true. But if you think of it as like this, like this practice, to like prepare yourself for something so important and creating the muscle memory for what it's like to be a certain kind of human living in this really backwards way. Yeah, it's full of so much more meaning. Yeah, I agree. I agree. This has been a significant learning and discovery. I had heard this idea before,

but in sitting down to think about a video about it, I realized it's the core of it. It's the foretaste of the new creation. And I keep trying to think of some sort of metaphor to that degree of like, what does that mean to to kind of play act, but in a way that actually makes something a reality? This is where overlaps. This concept of Jubilee has energized a lot of different organizations, mostly Christian movements, organizations to take this principle and go work it out in practice, communal practice. There's different organizations and there's actually somewhat controversial, because even their own different contexts.

But here's just, you know, for example, an organization called Jubilee, the Jubilee debt campaign. They have a website.org.uk. So for them, they're looking at national debt crises, the way nation states. Oh, oh, I've heard about this. Modern nation states. Yeah, I've heard about this. Yeah.

And so what they do is they are advocating for governments. For certain, for certain countries that are like being crushed by their own debt. Yep, correct. Just like just release them from it. Yep. Yeah, that's right. So this is just like Google and saw a Jubilee debt campaign. But you Google it. There's lots of different organizations. And so, and people apply it in different ways, but it's an interesting experiment to say, what would it look like to try and create analogies and equivalents? We're not ancient Israelite farmers. Nobody is. There are modern Israeli farmers living in the nation's state of Israel, but it's a different situation there than it was.

So what are analogies or ways? But the nature of the Jubilee is that it's public and communal and about family and land and property and economics, which makes people nervous and creates debate because religion isn't supposed to address those things, right? Religion is supposed to be personal and between you and God. Yeah, don't get into my politics. So what I found is that these different Jubilee movements tend to generate conflicting lots of conflicting points of view. Yeah.

And then, can you imagine if just all of a sudden, you know how much debt have you ever thought about America's debt? Uh, I've been hearing about it. It's a 22 trillion right now. Just about to hit 22 trillion. Yeah. And that's, I remember, again, it was about 10 years ago,

hearing there was a movement happening about 10 years ago that was about especially about developing countries that have relatively small budget, national budgets. Yes. And our debt's not crushing us the way that some countries is just. Their whole budget is not even as big as the debt that's owed to maybe China or Russia or the US or something. Yeah.

So I don't know, man. I don't know anything about this stuff. If you think about, I mean, we're gonna get here when we get to Jesus and the vision of the Jesus movement, it was a Jubilee movement. Jesus started his mission in Nazareth by reading from Isaiah 61 and announcing the Jubilee. He says it's the favorable year of the Lord,

the year of release. Today these things are fulfilled in your hearing. That's where this is all going. That's right. We haven't really, I haven't let the cat out of the bag yet, but here I am. It's all leading to Jesus. Yeah, Jesus launched his movement as a Kingdom of God, Jubilee movement. And then all of a sudden all the Sabbath controversies come into new focus. Yeah, I'm excited to talk about that. All of his teachings about forgiveness and not going into debt or releasing people from the debts they owe you. Forgiveness in Jesus' teachings is the same word as the word release for this release year.

This is not like a tangential issue for being a follower of Jesus. Like the meaning of Sabbath and the Jubilee is actually pretty core. Right. By that, you don't mean what having debt or not having debt, or owning debt, you're talking about this theme developing

to Jesus. The cosmic Jubilee. Cosmic Jubilee. Yeah, Jesus launches a cosmic Jubilee. Yeah. I'm excited to take into that. Yeah, me too. So, and what the reason he's doing that

is because Isaiah and Ezekiel and Jeremiah all looked at these themes in the Torah and made them Cosmetic. Well, you said this is a mountaintop moment. And so I think by that you meaning like yeah out of all of these rituals Yeah, that are just saturated sevens. Yeah, this one is it pops the most yeah has the biggest bang. It's the loudest and, I mean, it's intense. Yes. And so to think about new creation and the intensity of that change like this kind of gets at that in a way that Yeah, yeah in terms of its disruptive nature. Mm-hmm. It's restorative nature. It equalizes Yeah, just like every Sabbath you and your animals and the fear of Nizrealite who on slaves and your slaves You all nobody belongs to each other on that day because everybody belongs to Yahweh. It's this, but ramped up to a whole year.

Of it. Yeah, that's right. And it's all an image of what the restored Eden ideal is at the end and the culmination of the story. As a social vision, I think that's what Jesus was intending to launch, which was a group of people who would live as if every day was this. That's interesting. Yeah.

That's why they shared everything common. Mm-hmm. Yeah, and that's why you forgive. That's why you'd radical forgiveness. But that's like interpersonal forgiveness. That's not like you owe me 10 bucks for forgiveness. Sure it is. Yeah, I mean, I can forgive you

because you said something mean about me. I can forgive you because you stole 10 bucks from me. I can forgive you because we started to business together and things went south and we had to part ways and not, you know, I mean, all forgiveness is a communal event because it's interpersonal. Right? So Jesus launches... Man, I just do bleak.

It's so easy to separate those two types of forgiveness in the line, right? Yeah, isn't that interesting? Yeah, yeah, yeah, yeah. Forgive someone for hurting my feelings. Do we use the word forgive in a more economic or substance sense? I think we do. We do. Or cancel or forgive.

Forgive alone. The same word. It's just not registers in a different category of my brain. Yeah, yeah. It's just a different section of my brain. Interesting. But you're saying it's the same, I mean, it's the same idea. I think so.

Again, this is all telescoping forwarding to why Jesus is going to have these disputes about the Sabbath. Because for Jesus, every day is the Sabbath. Because the Sabbath is an ideal. It's the kingdom of God. It's not just bound up with a day now. It's every day until the kingdom of God. It's not just bound up with a day now. It's every day until the new creation comes, where you live in the present as if the future has arrived.

That's why he heals people on the Sabbath. And that's anyhow. We'll talk about it in future episodes. How can I be a capitalist then? But, and a Christian of this episode. Oh, I don't know the answer. And I don't, yeah, those are important conversations. I'm not qualified to have that conversation. Yeah. I mean, I think because the cultural context

for these is so different than so many modern Western countries. Yeah, I think certain people get nervous because someone will like plop them right in. Yeah. And yeah, you have to think things through a little more thoroughly. Yeah. But people get nervous like you're in

destroy the economy. I retire my account. It's not safe. Yeah, sure. You're theology is making my retirement count. Yeah, or to just say people have given a lot of thought to what kinds of economic structures can create the most benefit for the most, but also economic structures have a way of developing and falling prey to human nature too, and creating really screwed up structures.

Becoming emergent powers. Yeah, yeah, the enslaved people. And so no economic system is like innocent in that way. But again, I know so little about economics. I probably know more about ancient economics than I do about my money. This conversation has got really political. Well, you should sure, yeah. But I think it's, we're forced to have that kind of conversation, don't you think? Yeah.

Political, you mean in terms of just... I don't know. Political groups often have certain visions of an ideal economy. Yeah. Is that what you mean? I guess so. And then that divides people. Yeah.

Jesus imagined, and the early Christians were living in a Jubilee kind of way. Evidence of the New Testament all points in that direction. And in a transformed Jubilee, because none of them were ancientness or light farmers. Yeah. Maybe if you were, but so you find them, but innovating new patterns of life, social interaction, social value, what we would call welfare, webs of support. Yeah, that's interesting. I think that's kind of what maybe like the generosity movement

that I've been connected to, they're trying to work that out in a way too, they're trying to figure out out in a way too. They're trying to figure out, what's the phrase you use? They were trying to work it out in their setting. They're trying to figure out how do you live the life of Jubilee. And yeah, this may be think like, I should think about that more. What does that look like in my life to live a life of Jubilee? Yeah, that's really, really fascinating. And I think that's the question those guys are asking. Yeah, I think that's probably true. Yep.

You can translate it into social relationships, where in the early Christian communities, Paul talks a lot about this, like Philemon and Onysamous. You have a slave who's run away from his master in some way. He's become a follower of Jesus. Paul's trying to reunite a runaway slave with his master and what he urges him to do, persuades him to do, is to receive him back not only as a slave,

but more than a slave as a brother. Treat him as a family member. Scott McKnight has done a lot of work on this, where the number one term that Paul the Apostle uses to describe a house church that he's writing letters to is as a sibling set, brothers and sisters, not tenant and landlord, slave or master, male or female, Greek or barbarians, slave or free, brothers and sisters in the

Messiah. That's a restructuring of social, economic relationships. And it seems to me that's a Jubilee principle where images of God, male and female, ruling together, made to flourish together. It's like a reset. That's a kind of Jubilee. Yeah. Man, to live with a Jubilee mindset, with a Jubilee value set is a radical way to live that requires so much trust. Yeah. I mean, this ties back to our conversation on the generosity conversation. Yes. Trusting. There enough, and a God will provide. Yeah, like waiting for the trusting that if I don't work on the seventh day, God will provide. God will provide.

If I don't gather mana on the seventh day, if I don't sow the field on the seventh year. Yeah, if I forgive the debt of my friend. Yeah, that's right. God will provide. Yeah, I don't really live like that. I think a dream that we had for the BioProject was to create something that normally costs a lot of money.

It does cost a lot of money. And it does cost a lot of money, but what if it could cost money in a way that makes it available for free? Yeah. It would not pray to a media market prices. That was the dream we had. And we've by God's grace been able to realize that.

Yeah, that's cool. We found abundance. Yeah, in what we did. In a way that we didn't know was possible. You know what, yeah. But I hold grudges, man. I hold grudges. I, yeah, I'll be slow to sort of.

Ah, sure. Yeah, because that's a Jubilee Principle 2. Yeah. Once you get into the teachings of Jesus, he translates it into personal forgiveness. Same word, forgiveness. Forgiveness. That's right. The word for forgiveness is there's two words for give in New Testament Greek.

One is a Fie me, which means to release. And it's all connected to this word, to let go. A freedom to liberate. And then the other one is Krizamai, which is to give a gift. So either you're either gift giving or you're liberating when you free a cool one. Yeah. That'd be good word study. It'd be great word study video.

I think it's on the list. So where we head next. Where we had next where we heading next is We're gonna fly over Israel in the promised land. We could do a lot. We're just gonna do a little I feel like this is typically how it goes. We spend a lot of time in the Yeah, and then we just We could really drill down into some stories in Joshua that are so fascinating. And then some moments in the story of David and Solomon

that rabbit hole goes deep. It's all patterns of seven and stuff that we'll be familiar with. The goal is Israel's time in the land becomes a big extended Genesis 2 life in Eden and a one long test of Genesis 3. Are you going to eat the fruit? That's failed multiple times and then ultimately they get exiled.

But the next chapter, Leviticus 26, what we'll talk about next, because it sees Israel's exile as an anti-Jubilee, an inverted jubilee, exile as an anti-Jubilee, an inverted jubilee, which means that it will be an exile multiplied by seven. That's intense. Until it's over. And then what's going on in the book of Daniel in the 70 times seven years of exile makes a lot more sense. Oh, okay.

Cool. Exile is an inverted jubilee okay cool exile is a inverted Jubilee Exile is an inverted Jubilee yep, or Jubilee is a redeemed exile. Yes. Yeah, both the yep Tolle which again is why when Jesus stands up on a Sabbath reads from Isaiah and announces The ultimate Jubilee is here. He's hitting on the main theological theme of the Hebrew Bible, which is we're waiting for the ultimate seventh day,

and it's here in the person of Jesus. Thanks for listening to this episode of the Bible Project Podcast. Today's show was produced by Dan Gummel. Our theme music comes from the band Tents. So I know people listen to this podcast from all over the globe in America where we produce this. It's actually a time of Thanksgiving. It's a holiday coming up.

So in the spirit of Thanksgiving, we want you to know how deeply grateful we are for you. We are really fortunate to have you as listeners, as supporters, and as people along with us in this journey. And if you're listening to this podcast episode on November 25th, we are releasing a brand new word study video on our YouTube channel. It's on the word witness. It releases tonight at 5 p.m. Pacific time.

You can watch it live with us and thousands of other people across the globe. You'll notice a new voice on the video. And it's Chris Aquinn, one of our resident deologians. She did the voiceover and wrote the script for the video. And if you remember, we did a podcast episode with her a few weeks back on this very topic. So again, if it happens to be November 25th,

while you're listening to this, then go to youtube.com slash the Bible project and watch the video with us. It's at 5 p.m. Pacific Standard Time. Hope to see you there. Hey, this is Linda May Mackie. Tim's mom, I live local really just across the river in Vancouver here from Portland. And of course, you would know how I heard about the Bible project from Tim.

What's pretty fun to me to think about is all those years ago, all of his little scratchy people that are used to draw so interesting. Some of those are still to be seen, actually, if you have your coffee table book that you can open a page or to see some of that. And that just takes me back. Of course, I love the Bible project from the beginning because I love my son, but I also love what God is doing here and how he's using the brilliance of all these amazing young people here Just taken such an expanded heart view of the Bible all around the world and So I think probably my favorite thing about the Bible project is that It is a crowd-funded project and that so many people believe in it and are willing to make a financial sacrifice to help support it and expand it. So we believe the Bible is a unified story that leads to Jesus, thankful that it's a crowd-funded

project by people just like me and that you can find free videos, study notes, podcasts and more at theBibleProject.com. you