Leviticus 25:26 kjv

And if the man have none to redeem it, and himself be able to redeem it;

Leviticus 25:26 nkjv

Or if the man has no one to redeem it, but he himself becomes able to redeem it,

Leviticus 25:26 niv

If, however, there is no one to redeem it for them but later on they prosper and acquire sufficient means to redeem it themselves,

Leviticus 25:26 esv

If a man has no one to redeem it and then himself becomes prosperous and finds sufficient means to redeem it,

Leviticus 25:26 nlt

If there is no close relative to buy the land, but the person who sold it gets enough money to buy it back,

Leviticus 25 verses

Leviticus 25 26 Meaning

Leviticus 25:26 specifies a secondary condition for the redemption of land sold in times of hardship within Israel. It states that if the original owner of the sold land does not have a kinsman (a "go'el") capable or willing to redeem it on his behalf, but the owner himself later regains the financial capacity to buy it back, he is permitted to do so. This law ensures a path for recovery and emphasizes personal responsibility and the preservation of familial inheritance, aligning with the principles of social justice and divine ownership of the land established within the Jubilee system.

Leviticus 25 26 Context

Leviticus chapter 25 details the laws concerning the Sabbath year and the Jubilee year. These laws governed the land, personal freedom, and property rights in ancient Israel. The overarching principle is that the land ultimately belongs to YHWH (Lev 25:23), and the Israelites are merely sojourners and tenants. This chapter aims to prevent permanent impoverishment and the accumulation of wealth and land by a few, ensuring a periodic reset for the nation. Verses 25-28 specifically address the redemption of land that has been sold due to poverty, outlining who can redeem it and how. Verse 26, following the instruction about kinsman redemption (v. 25), presents a scenario where even if a kinsman is not available, the original owner himself retains the right to redeem his land if his financial circumstances improve. This intricate system was a polemic against common Near Eastern practices where debt could lead to permanent land loss and even perpetual slavery, demonstrating YHWH's compassionate and equitable governance designed to uphold social stability and the divinely ordained tribal inheritances.

Leviticus 25 26 Word analysis

• And if (W'im וְאִם): A conjunction connecting this scenario to the preceding one, indicating an alternative condition under which redemption may occur. It shows a logical flow in the detailed legislation.

• the man (ha'ish הָאִישׁ): Refers to the original Israelite owner who, due to economic distress, was compelled to sell his ancestral land. This maintains focus on the individual and their inheritance.

• has no kinsman (ein lo go'el אֵין לוֹ גֹּאֵל): This is crucial. Go'el (גֹּאֵל) means "redeemer," "avenger," or "next of kin." The concept is central to Israelite society, encompassing family duty to protect, vindicate, and restore property or life. "No kinsman" here could mean literally having no living kin close enough to act as go'el, or perhaps no kin with the means or willingness to fulfill the obligation. This highlights a gap in the ideal scenario of kinsman-redemption.

• and he himself is able to redeem it (u'matz'ah yado v'higgiya g'ullato וּמָצְאָה יָדוֹ וְהִשִּׂיג כְּדֵי גְאֻלָּתוֹ):

  • and he himself (implicitly v'hu): The emphasis is on the original seller.
  • is able to redeem it (u'matz'ah yado וּמָצְאָה יָדוֹ - literally "and his hand finds" or "his hand reaches"): This idiomatic expression signifies regaining the financial capacity or sufficient means to buy back the property. The "hand" often represents power, ability, or resources. This emphasizes personal economic recovery.
  • redeem it (v'higgiya g'ullato וְהִשִּׂיג כְּדֵי גְאֻלָּתוֹ - literally "and acquires its redemption amount" or "sufficient for its redemption"): This refers to paying the calculated amount based on the remaining years until the next Jubilee. G'ullato comes from the root ga'al (גָּאַל), "to redeem," underscoring the act of reclaiming what was lost.

• Words-group Analysis:

  • "if the man has no kinsman, and he himself is able to redeem it": This phrase encapsulates a fundamental aspect of YHWH's covenant justice and mercy. It establishes a multi-layered safety net for economic hardship. First, the family (go'el) is expected to act. If that fails, individual initiative and God's providence enabling a turnaround are allowed. This structure prevents destitution from becoming permanent and protects the inheritance model God established for the tribes. It reveals a nuanced approach to individual responsibility within community support.

Leviticus 25 26 Bonus section

The progressive nature of the land redemption laws (kinsman first, then self-redemption, finally Jubilee) reveals a deliberate divine design for Israelite society. It prioritizes familial responsibility and mutual aid (v. 25), then empowers individual agency and economic recovery (v. 26), and as a last resort, enacts a grand reset every fifty years through the Jubilee (v. 28, 54). This hierarchical approach ensured that various levels of support and opportunity were in place before the ultimate divine intervention of the Jubilee occurred. The emphasis on the go'el system (whether kin or Christ) provides a rich theological backdrop for understanding both communal care and divine provision in overcoming economic and spiritual debt.

Leviticus 25 26 Commentary

Leviticus 25:26 details a crucial provision within Israel's land laws, offering a second avenue for redemption if the primary method, involving a kinsman-redeemer (go'el), is not viable. This clause underscores divine compassion, ensuring that even if a family member cannot or does not intervene, the original land-owner can regain his property once he recovers financially. The law highlights several foundational principles: the temporary nature of all land sales (rooted in YHWH's ultimate ownership, Lev 25:23); the importance of maintaining tribal and familial land inheritances; and the societal commitment to prevent permanent economic disenfranchisement. It illustrates YHWH's desire for a just and equitable society, where hardship is not punitive and pathways to restoration are always available. This provision prefigures God's wider plan of redemption, showing His readiness to provide multiple means for restoration, culminating in Christ as the ultimate Redeemer who enables spiritual return and reclamation for all who "find the means" by faith in Him.