the bearing of children, as she was then some ninety years of age.—Heb. 11:11.

An age limit was set for qualification to temple service, as well as an age limit at which obligatory service ceased. Some have alleged a discrepancy in the statements at Numbers 4:3, 30, 31 and 8:24-26, since the age for beginning Levitical service is stated first as from thirty years of age and thereafter as from twenty-five years. However, the case seems to be that of two categories of service involved. Thus, certain rabbinical sources present the view that at the age of twenty-five a Levite was introduced into the tabernacle service but only to perform lighter tasks, and then, on reaching the full age of thirty, entered into the heavier tasks. They point out that the references to the “work” “laborious service and the service of carrying loads” mentioned in Numbers 4:3, 47, do not appear at Numbers 8:24, where the age limit is twenty-five. Others add the suggestion that those serving from the age of thirty years up had to do with the transporting of the tabernacle and its equipment when on the move, while those serving between the ages of twenty-five and thirty served only when the tabernacle was erected and standing at an encampment site. Those favoring the view that only at the age of thirty were assignments to heavier tasks given, advance the reason that at that age greater strength, intellectual maturity and soundness of judgment would have been attained. Later, in David’s time, the age limit was dropped to twenty years for beginning tabernacle service, thereafter replaced by temple service.—1 Chron. 23:24-32; compare also Ezra 3:8.

As to retirement from obligatory service, this took place when the Levites reached the age of fifty. The statement at Numbers 8:25, 26 indicates that at this age the Levites could still voluntarily assist those still eligible for assigned duties but they themselves were given no direct assignment nor were they held accountable to fill such. The suggestion is made that the reason for the retirement limit for Levitical service was not merely out of consideration for their age but to prevent overcrowding of such offices. This age limit for Levites did not apply to the Aaronic high priest, for the high priest himself served in his holy office until death if he continued capable. (Num. 35:25) Aaron, Israel’s first high priest, was chosen for service when he was more than eighty and served for almost forty years afterward.—Ex. 7:7; Num. 33:39.

THE GREEK “AION”

“Age” may also refer to a period of time in man’s history, whether having or not having datable bounds. It is frequently used to translate the Greek word ai·onʹ (plural, ai·oʹnes) in some translations. Greek lexicographers show the word to mean “space of time clearly defined and marked out, epoch, age,” and also “lifetime, life,” or “age, generation.” Since an epoch or age can begin and end or it can go on forever, it follows that ai·onʹ could refer to a period of time that is endless, though having a beginning. Thus, as recorded at Mark 3:29, Jesus said that the blasphemer against the holy spirit was guilty of “everlasting [agelong, perpetual, eternal] sin,” or a sin never to be canceled out at any future time. A similar expression was used with regard to the fruitless fig tree, where “forever” in the Greek is literally “to [for] the age.” (Matt. 21:19) At Jesus’ birth the angelic promise was that “he will rule as king over the house of Jacob forever [literally, to (for) the ages].”—Luke 1:33; see TIME INDEFINITE.

However, ai·onʹ can also refer more particularly to the consistent state of things or the current state of affairs or features that distinguish a certain period of time, epoch or age rather than to the matter of time itself. As Archbishop R. C. Trench states in New Testament Synonyms (1901, p. 202): “Thus signifying time, it comes presently to signify all which exists in the world under conditions of time; . . . and then, more ethically, the course and current of this world’s affairs.” For such use of the word ai·onʹ in other texts see SYSTEMS OF THINGS.

AGEE

(Aʹgee) [fugitive].

A Hararite, the father of Shammah, who was one of David’s mighty men.—2 Sam. 23:8, 11.

AGRICULTURE

Agriculture had its beginning in Eden, since Adam, after his creation by God, was placed in the garden “to cultivate it and to take care of it.” (Gen. 2:5, 15) However, due to the unfaithfulness of the first human pair, extension of the Edenic paradise did not result; to the contrary, the ground came under God’s curse. Sweat and toil were required to eke out a living from the soil.—Gen. 3:17-19.

Adam and Eve’s first son, Cain, became a “cultivator of the ground”; Abel, a herder of sheep. (Gen. 4:2-4) Following the flood “Noah started off as a farmer” and planted a vineyard. (Gen. 9:20) At a later period Abraham, Isaac and Jacob led essentially a nomadic and pastoral life with their flocks, somewhat like pre-Flood Jabal (Gen. 4:20), though in the case of Isaac and Jacob there is also evidence of their raising crops, wheat being specifically mentioned.—Gen. 26:12; 27:37; 30:14; 37:7.

ISRAELITE AGRICULTURE

Excavations by archaeologists show the Palestine area to have been one of the earliest centers of agriculture. The Land of Promise was a very fertile land. Lot, in his day, compared the district of the Jordan to “the garden of Jehovah, like the land of Egypt as far as Zoar.” (Gen. 13:10) Prior to the Exodus, the nation of Israel had been well acquainted with agriculture down in Egypt, where wheat, flax, barley, cucumbers, watermelons, leeks, onions, garlic and other products were grown. (Ex. 9:25, 26, 31, 32; Num. 11:5; Deut. 11:10) Then for forty years the nation led an unsettled way of life in the wilderness, though relatively free from the corrupting association of pagan peoples. Upon their entry into the Land of Promise, the nation settled down to a life of cultivation of crops and of herding. There was definite advantage to their possessing a land already under cultivation. The great majority of the Hebrews familiar with agriculture in Egypt had by now perished in the wilderness and, hence, few if any qualified, proficient farmers with practical experience were available to begin farming in a land that was new and strange to them. (Num. 14:22-30; Heb. 3:16, 17) So, it was greatly to their advantage to now inherit ‘houses full of all good things, cisterns hewn out, vineyards and olive trees already planted and producing.’—Deut. 6:10, 11; 8:6-9.

Following the division of the land into tribal territories, plots of ground were apportioned out, evidently by use of a measuring rope. (Ps. 78:55; Ezek. 40:3; Amos 7:17; Mic. 2:4, 5) Once established, such boundaries were to be honored and respected.—Deut. 19:14; 27:17; Prov. 22:28; Hos. 5:10; compare Job 24:2.

Agriculture occupied an important place in the legislation given Israel. The land belonged to Jehovah and as such was not to be abused. (Lev. 25:23) The land could not be sold in perpetuity and, with the exception of properties within walled cities, land sold due to misfortunes and economic reverses was to be returned to the original possessor in the Jubilee year. (Lev. 25:10, 23-31) A sabbath rest was required every seventh year, during which the land lay fallow and its fertility was restored, thus accomplishing what is today done by rotation of crops. (Ex. 23:10, 11; Lev. 25:3-7) Such requirement might have appeared hazardous and was certainly a test of the nation’s faith in God’s promise to provide in sufficient abundance to carry them through till the harvest of the succeeding year. At the same time it encouraged prudence and foresight. The Jubilee year (every fiftieth year) also was a year of rest for the land.—Lev. 25:11, 12.

The three annual festivals commanded to be celebrated