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 whole time of the desolation holy, or enjoyed a sabbath rest such as Moses had proclaimed in Lev 26:34, do not necessarily involve that the land had been deprived of its sabbath rest seventy times in succession, or during a period of 490 years, by the sin of the people. The connection between the prophecy of Jeremiah and the provision of the law is to be understood theologically, and does not purport to be calculated chronologically. The thought is this: By the infliction of the punishment threatened against the transgressors of the law by the carrying of the people away captive into Babylon, the land will obtain the rest which the sinful people had deprived it of by their neglect of the sabbath observance commanded them. By causing it to remain uncultivated for seventy years, God gave to the land a time of rest and refreshment, which its inhabitants, so long as they possessed it, had not given it. But that does not mean that the time for which this rest was granted corresponded to the number of the sabbath-years which had not been observed. From these theological reflections we cannot calculate how often in the course of the centuries, from the time of Joshua onwards till the exile, the sabbath-year had not been observed; and still less the time after which the observation of the sabbath-year was continuously neglected. The passage 2Ch 35:8 has no bearing on this question, because it neither states that the passover had been held according to the precepts of the law till towards the end of the time of the judges, nor that it was no longer celebrated in accordance with the precept from that time until Josiah; it only contains the thought that such a passover as that in Josiah's reign had not been held since the time of the judges: see on the passage.

Verses 22-23
To point out still further how exactly God had fulfilled His word by the mouth of the prophet Jeremiah, it is in conclusion briefly mentioned that God, in the first year of Coresh king of Persia, stirred up the spirit of this king to cause a command to go forth in all his kingdom, that Jahve, the God of heaven, who had given him all the kingdoms of the earth, had commanded him to build again His temple in Jerusalem, and that whoever belonged to the people of God might go up to Jerusalem. With this comforting prospect for the future, the author of the Chronicle closes his consideration of the prae-exilic history of the people of God without completely communicating the contents of the royal edict of Cyrus, since he purposed to