Talmud do Królów II 15:40

[The regulations regarding] a Hebrew slave¹An Israelite, according to the Rabbis, could become a slave either through being sold by the Beth Din to make restitution for a theft or through selling himself for a livelihood. and a slave whose ear is bored [nirẓa‘]²Because he refused to go free after six years’ service (Ex. 21, 5f.; Deut. 15, 16f.). are in force only when the Jubilee [is in force].³This apparently means, so long as the years from one Jubilee to the next are being officially counted, as laid down in Lev. 25, 8.
[The regulations regarding] a field of possession⁴Cf. ibid. XXVII, 16-21. A ‘field of possession’ is one that has been inherited as distinct from a ‘field of purchase’. and a field which had been devoted [to the Temple]⁵Cf. ibid. 28f. are in force only when the Jubilee [is in force]. R. Ishmael said: For that reason it is stated, As a field devoted; the possession thereof shall be the priest’s⁶ibid. 21.—as possession [depends] on the Jubilee, so a field which had been devoted [depends] on the Jubilee.⁷A field of possession which had been dedicated by the owner, then sold by the priests and not redeemed before the Jubilee. Such a field at the Jubilee became the property of the priest. Cf. Rashi on ibid. 16. The Jubilee is on the same footing as the New Year in regard to the blowing [of the shofar],⁸Cf. ibid. XXV, 9. and the benedictions,⁹[Nine blessings have to be said over the shofar as on the New Year; R.H. 26b (Sonc. ed., p. 120, n. 2).] except that [the blowing of] the shofar on the Jubilee overrides the Sabbath.^9a(9a) [The shofar is not blown on the day of the New Year which falls on the Sabbath.] When did the Jubilees cease [to be observed]? From the time when Pul and Tiglath-pileser, kings of Assyria, came up and carried the Reubenites, the Gaddites and half the tribe of Manasseh into captivity.¹⁰Cf. 2 Kings 15, 19, 29.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria⁴⁵2K. 15:13. If he had ruled longer, it would have counted for a year.. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel⁴⁶Since there were overlapping years at the start and end of each reign, and there might have been shifts between Western counting from Nisan and Eastern counting from Tishre, the correspondences given in Kings are necessary to establish the correct correspondences. This leaves uncertainty for the days of the united monarchy.. It is written⁴⁷1K. 2:11.: And the time that David ruled over Israel was forty years, etc. And it is written⁴⁸2S.5:4. Then according to the rules given earlier, the reign should have been counted as 41 years. Cf. Babli Sanhedrin107a/b., in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser⁴⁹But according to our rules, the numbers should have been rounded up, not down.. ⁵⁰The following sentence is from Berakhot2:1 (Notes 66–67), also Mo`ed qatan3:7 (83d l.4). As answer to the problem of the excess 6 months it is unsatisfactory. Rebbi Samuel bar Naḥman said, when your days will be complete⁵¹2S. 7:12.. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. ⁵²Corrector’s addition from the parallels, where the added text represents the main argument. Here the addition is irrelevant.[Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said⁵³Prov. 21:3., upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner⁵⁴This statement is from Horaiot3:3, Note 111. Since during Absalom’s revolt David was not ruling as a king, the 40½ years of his reign actually were only 40 years of rule.. Rebbi Yudan ben Rebbi Shalom said, it is written⁵⁵1K. 11:16., for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them⁵⁶Deut. 2:5., but you desired to attack them. By your life, they will not be counted for you⁵⁷Therefore the 41 years are recorded as 40..

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat]¹⁰¹From B, missing in L. the king of Jehudah [were sitting]¹⁰¹From B, missing in L. in the threshing floor¹⁰⁸1K. 22:10.. As in a threshing floor¹⁰⁹They sat together in a circle (Mishnah Sanhedrin 4:9) so that none had any advantage over the other. Babli Ḥulin 5a (Lev. rabba 11(8); Eccl. rabbati 1(30)).. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel¹¹⁰2K. 15:12. Jeroboam became king with prophetic sanction; Baˋsha at least had prophetic acknowledgment; Omri was appointed by popular acclaim, and Jehu by prophetic anointment. All permanent kings of Israel from Jeroboam I to Jeroboam II’s son had religious sanction. After that the kings of Israel with only one exception murdered their precedessors.. After that they were taking it by robbery.