Keluaran 23:11

Bahasa Indonesia Sehari-hari

tetapi pada tahun ketujuh haruslah engkau membiarkannya dan meninggalkannya begitu saja, supaya orang miskin di antara bangsamu dapat makan, dan apa yang ditinggalkan mereka haruslah dibiarkan dimakan binatang hutan. Demikian juga kaulakukan dengan kebun anggurmu dan kebun zaitunmu.

Parallel Translations

Alkitab Terjemahan Baru
tetapi pada tahun ketujuh haruslah engkau membiarkannya dan meninggalkannya begitu saja, supaya orang miskin di antara bangsamu dapat makan, dan apa yang ditinggalkan mereka haruslah dibiarkan dimakan binatang hutan. Demikian juga kaulakukan dengan kebun anggurmu dan kebun zaitunmu.

Alkitab Terjemahan Lama
tetapi pada tahun yang ketujuh tak akan jangan kamu membiarkan dia tandus dengan tiada diperusah, supaya orang-orang miskin di antara bangsamu boleh makan, dan supaya sisanya boleh dimakan oleh binatang yang di padang. Demikianpun hendaklah kamu perbuat akan kebun anggurmu dan akan pokok zaitmu.

Contextual Overview

¹⁰ Sixe yeres thou shalt sowe thy lande, and gather in the fruites therof. ¹¹ And the seuenth yere thou shalt let it rest and lie styll, that the poore of thy people may eate: And what they leaue, the beastes of the fielde shall eate. In lyke maner thou shalt deale with thy vineyarde and thyne oliue tree. ¹² Sixe daies thou shalt do thy worke, and in the seuenth day thou shalt rest: that thyne oxe and thyne asse may rest, and the sonne of thy mayde and the straunger may be refreshed. ¹³ In all thinges that I haue saide vnto you, be circumspect: and make no rehearsall of the names of straunge gods, neither let it be hearde out of thy mouth. ¹⁴ Three feastes thou shalt holde vnto me in a yere. ¹⁵ Thou shalt kepe the feast of vnleauened bread: thou shalt eate vnleauened bread seuen daies long, as I commaunded thee, in the tyme appoynted of the moneth Abib: for in that moneth ye came out of Egypt, and see that no man appeare before me emptie. ¹⁶ And the feast of haruest when thou reapest the first fruites of thy laboures, whiche thou hast sowen in the fielde: And the feast of ingathering, [whiche is] in the end of the yere, when thou hast gathered in thy labours out of the field. ¹⁷ [These] three times in the yere, shall all thy men chyldren appeare before the Lorde God. ¹⁸ Thou shalt not offer the blood of my sacrifice vpon leauened bread, neither shall the fat of my feast remayne vntyll the mornyng. ¹⁹ The first of the first fruites of thy land, thou shalt bryng into the house of the Lorde thy God: thou shalt not seethe a kydde in his mothers mylke.

Bible Verse Review
  from Treasury of Scripure Knowledge

the seventh: Leviticus 25:2-7, Leviticus 25:11, Leviticus 25:12, Leviticus 25:20, Leviticus 25:22, Leviticus 26:34, Leviticus 26:35

oliveyard: or, olive-trees

Reciprocal: Leviticus 2:12 - the oblation Leviticus 25:4 - General Leviticus 25:6 - General Deuteronomy 15:1 - General Nehemiah 10:31 - and that we Jeremiah 34:8 - to proclaim Jeremiah 34:14 - At the

Cross-References

Genesis 23:6
Heare vs my Lorde, thou art a prince of God amongest vs, in the chiefest of our sepulchres bury thy dead: none of vs shall forbyd thee his sepulchre, but thou mayest bury thy dead [therin.]

Genesis 23:7
Abraham stoode vp and bowed hym selfe before the people of the lande, that is, the chyldren of Heth.

Genesis 23:12
And Abraham bowed him selfe before the people of the lande.

Genesis 23:18
Unto Abraham for a possession in the sight of the chyldren of Heth, before all that went in at the gates of the citie.

Genesis 23:20
And so both the fielde & the caue that is therein, was made vnto Abraham a sure possession to bury in, by the sonnes of Heth.

Numbers 35:30
Whoso kylleth any person, the [Iudge] shall put the murtherer to death thorowe wytnesses: but one wytnesse shall not testifie agaynst any person, to cause hym to dye.

Deuteronomy 17:6
At the mouth of two or three witnesses, shall he that is worthy of death, dye: and at the mouth of one witnesse, let no man dye.

Deuteronomy 19:15
One witnesse shall not rise agaynst a man for any maner trespasse, or for any maner sinne, or for any maner fault that he offendeth in: but at the mouth of two witnesses or of three witnesses shall the matter be stablished.

Ruth 4:1
Then went Booz vp to the gate, and sat him downe there: and beholde, the kinsman of which Booz spake, came by, vnto whom, he sayde: Ho, suche one, come, sit downe here. And he turned, & sat downe.

Ruth 4:4
And I thought to do thee to wyt, and byd the bye it before thee inhabitauntes and elders of my people. If thou wilt redeeme it, redeeme it: but & if thou wilt not redeeme it, then tell me, that I may knowe: For there is none to redeeme it, saue thou, and I next thee. And the other aunswered: I will redeeme it.

Gill's Notes on the Bible

But the seventh year thou shall let it rest, and lie still,.... From tillage, and make its fruits common, as the Targum of Jonathan; the note of Jarchi is, "let it rest", from perfect tillage, as ploughing and sowing; "and lie still", from dunging and harrowing, or weeding: this law was intended to show that God was the original proprietor and owner of this land, and that the Israelites held it under him; and to teach them to depend upon and trust in his providence; as well as that there might be both rest for the land, and so it became more fruitful afterwards, having by this rest renewed its vigour, and also for servants and cattle; and that the poor might have an equal share in the fruits of the earth, and appear to be joint lords of it with others under God, as it follows:

that the poor of thy people may eat: that which grows up of itself, of which there were great quantities; for the sixth year bringing forth for three years, a great deal of seed fell, which grew up again; and especially, as through plenty they were not so careful to gather it all up; and besides this, there were the fruits of trees, of vines, olives, c. which brought forth their fruit in course as usual, and which were all this year common to poor and rich so that the former had an equal propriety and share with the latter:

and what they leave, the beasts of the field shall eat; signifying that there should be such plenty that there would be enough for all, and to spare; that there would be much left, and which should be the portion of the beasts of the field, and who would also be sufficiently provided for by the produce the earth brought forth of itself, as herbage, c. and the fruits the poor left:

in like manner thou shall deal with thy vineyard, and with thy oliveyard that is, these were not to be pruned, nor the grapes and olives gathered, but were to be in common with all: a larger account is given of this law in Leviticus 25:2.

Barnes' Notes on the Bible

This is the first mention of the Sabbatical year; the law for it is given at length in Leviticus 25:2. Both the Sabbatical year and the weekly Sabbath are here spoken of exclusively in their relation to the poor, as bearing testimony to the equality of the people in their covenant with Yahweh. In the first of these institutions, the proprietor of the soil gave up his rights for the year to the whole community of living creatures, not excepting the beasts: in the latter, the master gave up his claim for the day to the services of his servants and cattle.

Exodus 23:12

May be refreshed - Literally, “may take breath.”

Clarke's Notes on the Bible

Verse Exodus 23:11. The seventh year thou shalt let it rest — As, every seventh day was a Sabbath day, so every seventh year was to be a Sabbath year. The reasons for this ordinance Calmet gives thus: -

"1. To maintain as far as possible an equality of condition among the people, in setting the slaves at liberty, and in permitting all, as children of one family, to have the free and indiscriminate use of whatever the earth produced.

"2. To inspire the people with sentiments of humanity, by making it their duty to give rest, and proper and sufficient nourishment, to the poor, the slave, and the stranger, and even to the cattle.

"3. To accustom the people to submit to and depend on the Divine providence, and expect their support from that in the seventh year, by an extraordinary provision on the sixth.

"4. To detach their affections from earthly and perishable things, and to make them disinterested and heavenly-minded.

"5. To show them God's dominion over the country, and that HE, not they, was lord of the soil and that they held it merely from his bounty." See this ordinance at length, Lev. xxv.

That God intended to teach them the doctrine of providence by this ordinance, there can be no doubt; and this is marked very distinctly, Leviticus 25:20-21: "And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years." That is, There shall be, not three crops in one year, but one crop equal in its abundance to three, because it must supply the wants of three years.

1. For the sixth year, supplying fruit for its own consumption;

2. For the seventh year, in which they were neither to sow nor reap; and

3. For the eighth year, for though they ploughed, sowed, c., that year, yet a whole course of its seasons was requisite to bring all these fruits to perfection, so that they could not have the fruits of the eighth year till the ninth, (see Leviticus 25:22), till which time God promised that they should eat of the old store.

What an astonishing proof did this give of the being, power, providence, mercy, and goodness of God! Could there be an infidel in such a land, or a sinner against God and his own soul, with such proofs before his eyes of God and his attributes as one sabbatical year afforded?

It is very remarkable that the observance of this ordinance is nowhere expressly mentioned in the sacred writings though some suppose, but without sufficient reason, that there is a reference to it in Jeremiah 34:8-9. Perhaps the major part of the people could not trust God, and therefore continued to sow and reap on the seventh year, as on the preceding. This greatly displeased the Lord, and therefore he sent them into captivity; so that the land enjoyed those Sabbaths, through lack of inhabitants, of which their ungodliness had deprived it. See Leviticus 18:24-25, Leviticus 18:28; Leviticus 26:34-35, Leviticus 26:43; 2 Chronicles 36:20-21. Commentators have been much puzzled to ascertain the time in which the sabbatical year began; because, if it began in Abib or March, they must have lost two harvests; for they could neither reap nor plant that year, and of course they could have no crop the year following; but if it began with what was called the civil year, or in Tisri or Marcheshvan, which answers to the beginning of our autumn, they would then have had that year's produce reaped and gathered in.