[42] Compare Isa. lviii. 3-7, Zech. vii. 5, where the necessity of the inward sorrow for sin and turning unto God, in connection with this fast of the seventh month, is solemnly urged upon Israel.
[43] See Kurtz, "Der Alttestamentliche Opfercultus," p. 271.
[44] "Symbolik des Mosäischen Cultus," erster Band, pp. 428-432.
[45] See, e.g., Rabbi Dr. J. Levy, "Chaldäisches Wörterbuch," zweiter Band, pp. 301, 302; and compare Numb. xxiii. 8, Prov. xi. 26, xxiv. 24, where the same Hebrew word is used.
[46] Cf. the expression used with reference to Jesus Christ, Phil. ii. 9 (R.V.), "the name which is above every name."
[47] Thus Dillmann writes: "That the law (of the jubilee) in its principal features was already issued by Moses does not admit of demonstration to him who wills not to believe it; but that it cannot have been in the first instance the invention of a post-exilian scribe is certain. Only in the simpler communal relations of the more ancient time could a law of such an ideal character have seemed practicable; after the exile, all the presuppositions involved in its promulgation are wanting" ("Die Bücher Exodus und Leviticus," 2 Aufl., p. 608).
[48] The interpretation of ver. 33 presents a difficulty which, if the rendering retained in the text by the Revisers be accepted, is hard to resolve. But if we assume that a negative has fallen out of the first clause in the received text, and read with the Vulgate, as given in the margin of the Revised Version, "if one of the Levites redeem not," all becomes clear. In the exposition we have ventured to assume in this instance the correctness of the Vulgate.
[49] See Psalm lxxxix. 15.
[50] Much has been made of this reference to the neglect of the sabbatic years as evidence of the late composition of the chapter; but surely in this argument there is little force. For, even apart from any question of inspiration, the ordinance of the sabbatic year was of such an extraordinary character, so opposed alike to human selfishness and eagerness for gain, and calling for such faith in God, that it would require no great knowledge of human nature to anticipate its probable neglect, even on natural grounds. But, even were this not so, still an argument of this kind against the Mosaic origin of this minatory section of the covenant can have decisive force for those only who, for whatsoever reason, have come to disbelieve that God can tell beforehand what free agents will do, or that, if He know, He can impart that knowledge to His servants.
[51] So Basnage ("History of the Jews," London, 1700, chap. xxviii., sec. 15) estimated it in his day. Since then, however, their number has materially increased, and is still increasing; a fact the significance of which has been pointed out by the present writer in "The Jews; or, Prediction and Fulfilment" (New York, 1883, pp. 178-83).