Christian dating sabbatical
The relief shown here is part of a larger depiction of the siege of Lachish (2 Kgs ; 2 Chr 32:9) on display on the walls of a room in Sennacherib’s palace in Nineveh, now in the British Museum, London.Since Sennacherib could not show the defeat of Jerusalem (2 Kgs –), the best he could do was showcase the capture of Lachish.Sennacherib’s own record states, “As for Hezekiah, the Judean, I besieged forty-six of his fortified walled cities and surrounding smaller towns, which were without number…I took out 200,150 people, young and old, male and female, horses, mules, donkeys, camels, cattle, and sheep, without number, and counted them as spoil” (Cogan 2000: 303).
The Isaiah passage adds an eschatological dimension to the Levitical year of the Jubilee, characterizing it as the “year of the L’s favor” (61:2) in which good tidings (the Gospel) would be preached to the humble and oppressed, a prophecy which Christ applied to Himself in Luke –21.
The prophet Ezekiel, aware that the Day of Atonement in his 25th year of captivity would mark the beginning of a year of Jubilee, was undoubtedly in despair because his people, held captive in a foreign land, were unable to experience either the obligations or the benefits of the Jubilee.
The Law of Moses stated that any Hebrew slave was to be released after six years of service, as measured from the day the service started (Ex 21:2).
Perhaps because the Sabbatical year is called a year of release in Deuteronomy 15:9 (, “year of release,” translated as “year for canceling debts” in the NIV), it became customary to think of the Sabbatical year as a release for all slaves, irrespective of when their service began (Sarna 1973: 148).
Many institutions of higher learning occasionally grant a Sabbatical year so that scholars can pursue intensively a line of interest without being encumbered by their usual day-to-day responsibilities.