Leviticus25:8–12

Jubilee ↔ the Sabbatical Year (Leviticus 25:5) verbal / quotation — confirmed

Verse 11's prohibition is drawn word-for-word from the sabbatical-year law a few lines earlier. The two verses share a tight cluster of rare and ordinary terms together — the self-sown aftergrowth (çâphîyach, found in only 5 verses), the unpruned "Nazirite" vine (nâzîyr), the vintage-verb (bâtsar) and the reaping-verb (qâtsar). The Jubilee is, agriculturally, a sabbatical year intensified and laid atop another. Gill: "the same that is said of the sabbatical year is said of the jubilee."

Leviticus 25:5

basis: shared Strong's lexemes incl. the rare H5599 çâphîyach (5 vv) plus H5139 nâzîyr (16 vv), H1219 bâtsar (37 vv), H7114 qâtsar (46 vv) — a near-verbatim re-use of the sabbatical-year formula

Proclaim liberty — dərôwr → Isaiah 61:1; Jeremiah 34; Ezekiel 46:17 verbal / quotation — confirmed

The verb-and-noun of 25:10, "proclaim liberty" (qârâ' dərôwr), recurs at the great prophetic hinges of release. Isaiah 61:1 — "to proclaim liberty to the captives" — pairs the very same verb and noun for the Servant's anointed mission (the Verifier confirms both H1865 and H7121 are shared, so this is the full collocation, not just the noun). Jeremiah 34 indicts Zedekiah's generation for "proclaiming liberty" and then revoking it — again the same verb-noun pair. Ezekiel 46:17 names the Jubilee itself "the year of liberty," sharing the rare noun alone. Because dərôwr appears in only seven verses in all of Scripture — and one of those seven (Exodus 30:23, "flowing myrrh") is a homonym in the liquid sense, deliberately set aside — the link to these prophetic release-texts is lexically firm, not thematic guesswork.

Isaiah 61:1 · Jeremiah 34:8 · Jeremiah 34:17 · Ezekiel 46:17

basis: shared rare lexeme H1865 dᵉrôwr (only 7 vv in the canon) + the verb H7121 qârâʼ collocated at Isa 61:1 and Jer 34 — the recorded verbal basis for the Jubilee-liberty phrase (Exodus 30:23's H1865 is the 'flowing myrrh' homonym and is excluded)

The shophar of Jubilee → the horn of Sinai and of Jericho structural / thematic — confirmed

The same ram's-horn blast (šôwphâr) and loud-shout (tᵉrûwʻâh) that proclaim the Jubilee in 25:9 sound at Israel's other thresholds: the theophany at Sinai (Exodus 19), and the fall of Jericho (Joshua 6:4–5). Barnes and Keil both draw the Sinai line explicitly. This is a shared instrument and motif, not a quotation — the blast marks God's decisive in-breaking, whether to make a covenant, topple a wall, or set a nation free.

Joshua 6:5 · Joshua 6:4 · Exodus 19:13

basis: shared lexemes H7782 shôwphâr (63 vv), H8643 tᵉrûwʻâh (33 vv), H3104 yôwbêl (25 vv) — a shared signal-blast motif, no quotation claimed

Day of Atonement → the seventh-month festal calendar (Leviticus 23:24, 27) structural / thematic — confirmed

Jubilee is dated to "the tenth day of the seventh month" — the Day of Atonement (kippur), set within the same seventh-month cluster (the Feast of Trumpets, 23:24; the Atonement itself, 23:27). The shared terms are the trumpet-shout, the seventh-month, and the Atonement-word. This is a structural placement within Israel's liturgical year, not a borrowed line.

Leviticus 23:27 · Leviticus 23:24

basis: shared lexemes H3725 kippur (8 vv), H2320 chôdesh (224 vv), H7637 shᵉbîyʻîy (94 vv), H8643 tᵉrûwʻâh (33 vv) — calendrical/structural, no quotation

The self-sown crop as a sign of provision (Isaiah 37:30; 2 Kings 19:29) verbal / quotation — confirmed

The rare word for fallow-year aftergrowth, çâphîyach, links 25:11 to the sign given Hezekiah: "you will eat what grows of itself (çâphîyach)... then in the third year sow and reap" (Isaiah 37:30 = 2 Kings 19:29). The match is not the noun alone but the whole agrarian cluster — aftergrowth, reaping (qâtsar), and sowing (zâraʻ) — so the sign-language is unmistakably the same: eating the un-sown crop is the test and proof that God Himself feeds the land while human labor rests, the very trust the Jubilee demands (and which Gill and JFB stress here). We hold this thread to those two parallel texts only: the fifth occurrence of çâphîyach, Job 14:19, uses the word for what floods wash away and so cannot carry the provision-motif.

Isaiah 37:30 · 2 Kings 19:29

basis: shared rare lexeme H5599 çâphîyach (only 5 vv) + H7114 qâtsar, H2232 zâraʻ — the same un-sown-crop sign-language (Job 14:19's H5599 is the destructive 'outgrowth/washing-away' sense and is excluded)

Jubilee valuation of land (Leviticus 25:15; 27:21, 24) structural / thematic — confirmed

The festival-word yôwbêl and the holding-word 'ăchuzzâh bind 25:8–12 to the chapter's later mechanics: land is bought and sold by counting the "crop-years" (tᵉbûwʼâh) remaining to the next Jubilee (25:15), and fields devoted or sold revert at the Jubilee (27:21, 24). The same vocabulary runs through; the Jubilee is the fixed point against which every transaction is measured.

Leviticus 25:15 · Leviticus 27:21 · Leviticus 27:24

basis: shared lexemes H3104 yôwbêl (25 vv), H272 ʼăchuzzâh (58 vv), H8393 tᵉbûwʼâh (40 vv) — shared legal machinery within the Jubilee law

The acceptable year of the LORD — Luke 4:18–21 ancient/widely-held

The rare Jubilee word dərôwr, "liberty" (25:10), is the word Isaiah 61:1 sets in the Servant's mouth: "to proclaim liberty to the captives." In the Nazareth synagogue Jesus reads exactly that scroll and says, "Today this Scripture is fulfilled in your hearing" (Luke 4:21), announcing "the acceptable year of the LORD" — the Jubilee year. Held honestly: Luke quotes the Greek of Isaiah, not Leviticus directly, so this is a structural/typological fulfillment running through Isaiah, not a word-for-word citation of Leviticus 25 — a cross-Testament link that must be argued, not asserted on shared lexemes (Greek and Hebrew share no Strong's numbers). The historic church has read it this way since the Fathers; Benson and Gill above already do.

Luke 4:18 · Luke 4:21 · Isaiah 61:1 · Leviticus 25:10

Liberty proclaimed over the mercy seat — atonement then freedom (Hebrews 9–10) ancient/widely-held

That the horn sounds on the Day of Atonement (25:9) is, read forward, the deepest gospel logic of the chapter: there is no proclamation of release until sin is covered. Hebrews makes the Day of Atonement the type that Christ fulfills — entering the holy place once for all with His own blood (Hebrews 9:11–12) — so the eternal Jubilee is loosed only because the true atonement is finished. Barnes and Poole already sensed the order ("the foundation of all solid comfort... must be laid in... atonement for our sins through Christ"). This is a thematic/typological reading across Testaments, grounded in the timing of the text rather than in any shared word.

Hebrews 9:11 · Hebrews 9:12 · Leviticus 25:9

The land that is His, and the inheritance restored ancient/widely-held

Jubilee sends every man back to his 'ăchuzzâh (25:10) because the land belongs to God (25:23). The New Testament reads the homecoming forward: Christ secures "an inheritance that is imperishable, undefiled, and unfading" (1 Peter 1:4), and the children of God are restored to the family from which sin exiled them. Gill makes the move above — the return to possession is "an emblem of the enjoyment of the heavenly inheritance by the saints," and the return to family the adoption "of children" (2 Corinthians 6:18). This is figural/typological, ancient in the church, and offered to be weighed against the text.

1 Peter 1:4 · Leviticus 25:10 · Leviticus 25:23