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.

A jubilee 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 the undressed vines.

Because it is the jubilee and the fiftieth year. You shall not sow, nor reap the things that grow in the field of their own accord, neither shall you gather the firstfruits of the vines,

a year of jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap its aftergrowth, nor gather the fruit of its undressed vines.

A jubilee it is, the fiftieth year, a year it is to you; ye sow not, nor reap its spontaneous growth, nor gather its separated things;

A jubilee shall that fiftieth year be to you: you shall not sow, neither reap that which grows of itself in it, nor gather the grapes in it of your vine undressed.

Let this fiftieth year be the Jubilee: no seed may be planted, and that which comes to growth of itself may not be cut, and the grapes may not be taken from the uncared-for vines.

for it is the Jubilee and the fiftieth year. You shall not sow, and you shall not reap what grows in the field of its own accord, and you shall not gather the first-fruits of the crop,

Jobel ipse annus quinquaginta annorum erit vobis: non seretis, neque metetis quae sponte produxerit terra: neque vindemiabitis separationes ejus.

A jubilee shall that fiftieth year be - The literal meaning of the word jubilee, יובל yobel in Hebrew, and יוביל yobil in the Samaritan, has not been well ascertained. Josephus and the rabbins have caused many to err; the former says the word signifies liberty; Ελευθεριαν δε σημαινει τουνομα, Antiq., l. 3, cap. 12, edit. Haverc., vol. 1, p. 184; but the word liberty signifies rather the intention of the institution, than the meaning of the Hebrew term. The rabbins say it signifies a ram's horn, because the trumpets which were used in proclaiming this solemnity were made out of ram's horns. This meaning is adopted in a few places in our translation, but none of the ancient versions acknowledge this sense of the term, the Chaldee excepted. Some derive it from יבל yabal, to bring, carry away, because the Israelites at this time carried away the right of repossessing their inheritances which had been forfeited or alienated. The most natural derivation is from הוביל hobil, to cause to bring back, or recall, because estates, etc., which had been alienated, were then brought back to their primitive owners. This was a wise and excellent institution, but appears to have been little regarded by the Jews after the Babylonish captivity. Indeed, it is not mentioned under the second temple, and the observance must have ceased among the Jews when they were brought under a foreign yoke. The jubilee seems to have been typical,
1. Of the great time of release, the Gospel dispensation, when all who believe in Christ Jesus are redeemed from the bondage of sin - repossess the favor and image of God, the only inheritance of the human soul, having all debts cancelled, and the right of inheritance restored. To this the prophet Isaiah seems to allude, Isaiah 26:13, and particularly Isaiah 61:1-3.
2. Of the general resurrection. "It is," says Mr. Parkhurst, "a lively prefiguration of the grand consummation of time, which will be introduced in like manner by the trump of God, 1-Corinthians 15:52, when the children and heirs of God shall be delivered from all their forfeitures, and restored to the eternal inheritance allotted to them by their Father; and thenceforth rest from their labors, and be supported in life and happiness by what the field of God shall supply."
It is worthy of remark that the jubilee was not proclaimed till the tenth day of the seventh month, on the very day when the great annual atonement was made for the sins of the people; and does not this prove that the great liberty or redemption from thraldom, published under the Gospel, could not take place till the great Atonement, the sacrifice of the Lord Jesus, had been offered up? See Leviticus 25:9.

A jubilee shall that fiftieth year be unto you,.... Which, clearly shows, that not the forty ninth year was the year of jubilee, as many learned men have asserted, chiefly induced by this reason, because two years would come together in which were no sowing reaping; but that God, that could cause the earth to forth fruit for three years, Leviticus 25:21; could make it bring forth enough for four years; and in order to make their sentiment agree with this passage, they are obliged to make the foregoing jubilee one of the fifty, and begin their account from thence; but this could not be done in the first account of the jubilee; of the name; see Gill on Leviticus 25:9,
ye shall not sow; in the year of jubilee, which shows also that this could not be the forty ninth year, which of course being a sabbatical year, there would be no sowing, reaping, &c. and so this law or instruction would be quite needless:
neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed; as in the sabbatical year; see Gill on Leviticus 25:5; the same with respect to these things being to be observed in the year of jubilee, as in that; and so Jarchi observes that the same that is said of the sabbatical year is said of the jubilee, two holy years being found next to one another, the forty ninth year the sabbatical year, and the fiftieth year the jubilee.