Leviticus 25:39 kjv
And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:
Leviticus 25:39 nkjv
'And if one of your brethren who dwells by you becomes poor, and sells himself to you, you shall not compel him to serve as a slave.
Leviticus 25:39 niv
"?'If any of your fellow Israelites become poor and sell themselves to you, do not make them work as slaves.
Leviticus 25:39 esv
"If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave:
Leviticus 25:39 nlt
"If one of your fellow Israelites falls into poverty and is forced to sell himself to you, do not treat him as a slave.
Leviticus 25 39 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ex 21:2 | "If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free..." | Laws for Hebrew servants, mandating release after six years. |
| Ex 21:7 | "If a man sells his daughter to be a maidservant, she shall not go out as the male servants do." | Specific provisions for female servants, often for marriage. |
| Deut 15:12 | "If your brother, a Hebrew man or a Hebrew woman, is sold to you... in the seventh year you shall let him go free..." | Reiteration of the six-year release for Hebrew servants. |
| Deut 15:13-14 | "...when you send him away free from you, you shall not send him away empty-handed; you shall supply him generously..." | Command to generously equip freed servants, preventing renewed poverty. |
| Lev 25:40 | "As a hired servant, and as a sojourner, he shall be with you, and shall serve you until the Year of Jubilee." | Specifies treatment: like a hired hand or temporary resident. |
| Lev 25:42 | "For they are My servants, whom I brought out of the land of Egypt; they shall not be sold as slaves." | Theological basis: Israelites are God's redeemed servants. |
| Lev 25:43 | "You shall not rule over him with rigor, but fear your God." | Direct command against harsh, oppressive treatment. |
| Lev 25:47-49 | "...if a sojourner or alien becomes rich among you... a kinsman-redeemer may redeem him..." | Provisions for redemption of an Israelite sold to a non-Israelite. |
| Lev 25:50-54 | "He shall count with him... and according to the remaining years... he shall be released in the Year of Jubilee." | The Year of Jubilee ensures ultimate freedom and land return. |
| Lev 25:55 | "For the children of Israel are My servants; they are My servants whom I brought out of the land of Egypt..." | Reaffirms divine ownership and freedom from human chattel. |
| Neh 5:1-9 | Nehemiah confronts Israelite nobles and officials for enslaving their brothers due to debt. | Historical example of the violation of these laws. |
| Jer 34:8-11 | King Zedekiah initially frees Hebrew servants but later re-enslaves them, leading to judgment. | Consequence of reneging on covenant obligations for release. |
| Deut 15:7 | "If there is among you a poor man of your brethren... you shall not harden your heart or shut your hand from your poor brother." | General command to be open-hearted and generous to the needy. |
| Prov 14:31 | "He who oppresses the poor reproaches his Maker, but he who honors Him has mercy on the needy." | Oppressing the poor is an affront to God. |
| Prov 28:27 | "He who gives to the poor will not lack, but he who hides his eyes will have many curses." | Blessings for caring for the poor. |
| Col 4:1 | "Masters, grant to your bondservants what is just and fair, knowing that you also have a Master in heaven." | New Testament instruction for masters to treat servants justly. |
| Eph 6:9 | "And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven..." | Equality of accountability before God for masters. |
| 1 Tim 6:2 | "And let those who have believing masters not despise them because they are brethren... but rather serve them better..." | Christian slaves' duty to their masters and mutual respect. |
| Jas 2:5-7 | "Has God not chosen the poor of this world to be rich in faith... But you have dishonored the poor man." | Warning against partiality and dishonoring the poor. |
| Philem 15-16 | Paul appeals to Philemon to receive Onesimus "no longer as a slave but more than a slave—a beloved brother." | Transformation of relationship dynamics within the church. |
Leviticus 25 verses
Leviticus 25 39 Meaning
Leviticus 25:39 provides a divine directive concerning Israelites who fall into poverty and are forced to sell themselves into servitude to another Israelite. The verse mandates that such an individual must not be compelled to serve as a bondservant, meaning they are not to be treated as chattel or subjected to the harsh, dehumanizing service characteristic of a permanent slave. Instead, their service should be akin to that of a hired worker, treated with respect and acknowledging their eventual freedom.
Leviticus 25 39 Context
Leviticus chapter 25 details the divinely ordained Sabbatical Year (Shemitah) and the Jubilee Year (Yovel). These laws fundamentally structured Israelite society, emphasizing God's ownership of the land and His people. The aim was to prevent permanent economic inequality, preserve tribal inheritances, and ensure the spiritual liberty of the Israelites as God's redeemed servants. Verses 35-55 specifically address the care and ethical treatment of poor Israelites. Within this broader context, Leviticus 25:39 safeguards against the most severe form of debt-based servitude. Unlike the surrounding Ancient Near Eastern cultures where debt slavery often led to permanent, chattel status, the Mosaic Law made strict distinctions, preventing fellow Israelites from being treated as property for life. This verse highlights a unique aspect of Israelite law rooted in their historical liberation from Egyptian bondage: since God delivered them from harsh servitude, they were to extend that liberty to one another.
Leviticus 25 39 Word analysis
- And if thy brother: The Hebrew term ach (אָח) emphasizes a blood relative or fellow Israelite, highlighting the covenantal bond and mutual responsibility within the community. It sets apart how Israelites were to treat one another compared to how they might interact with foreign peoples.
- be waxen poor: The Hebrew verb muwk (מוּךְ) signifies becoming humble, low, or impoverished. It denotes a severe state of destitution that compels one to take drastic measures for survival, such as selling oneself into service. This poverty is seen as a unfortunate circumstance, not a moral failing.
- and sell himself: The phrase uses the Nif'al stem of makar (מָכַר), vənimkar (וְנִמְכַּר), implying that he is sold or sells himself out of necessity, not as a transaction transferring absolute ownership like chattel. It suggests an agreement for temporary service to repay a debt or survive, distinct from being treated as inanimate property.
- unto thee; This specifies that the transaction is between two Israelites. The law's provisions for debt-based servitude applied primarily within the Israelite community, ensuring that kinship and covenantal obligations tempered economic power.
- thou shalt not compel him to serve as a bondservant: This is the crux of the prohibition, articulated by the Hebrew phrase lo ta'avod bo avodat aved (לֹא תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד).
- ta'avod (תַּעֲבֹד) comes from abad (עָבַד), meaning "to work, serve, labor."
- avodat (עֲבֹדַת) means "service" or "labor of."
- aved (עֶבֶד) is a general term for "servant" or "slave."
- However, the specific construction avodat aved means the "service of a slave," specifically referring to the harsh, rigorous, degrading, and often permanent servitude characteristic of a chattel slave (one treated as property without rights), implying complete loss of personal liberty and dignity. This forbids forced labor that would dehumanize or exploit beyond what is necessary to pay off debt or for agreed service.
- Words-group: "thou shalt not compel him to serve as a bondservant" This crucial instruction prevents economic hardship from leading to absolute personal degradation. It legislates against treating a fellow Israelite as mere property. Their service, while involuntary and to repay debt, was to be dignified and temporary, limited by the Sabbatical and Jubilee years (Lev 25:40, 50-54) and not involving oppressive labor (Lev 25:43). This elevated Israel's legal code far above those of neighboring nations, underscoring divine compassion and a commitment to human dignity, reflective of God's act of freeing Israel from Egyptian bondage (Lev 25:42, 55).
Leviticus 25 39 Bonus section
- The concept of a "kinsman-redeemer" (goel) introduced in this chapter (Lev 25:47-49) provides another path for freedom for the impoverished Israelite. This figure, often a close relative, had the right and responsibility to buy back the individual's freedom or land. This legal provision prefigures the redemptive work of Christ.
- While these laws strictly regulated Israelite-on-Israelite servitude, permitting lifetime servitude for foreigners (Lev 25:44-46) highlights the unique covenantal relationship God had with Israel. However, even these laws generally did not endorse brutal treatment, as the general principles of justice and kindness still applied to all, including foreigners within their gates.
- The purpose of debt-based servitude in Israel was not primarily punitive but remedial. It functioned as a social safety net, allowing individuals to survive destitution and recover economically, with the inherent guarantee of release through the Sabbatical/Jubilee system.
Leviticus 25 39 Commentary
Leviticus 25:39 embodies God's revolutionary concern for the impoverished within Israel, starkly contrasting with common Ancient Near Eastern practices where debtors could become permanent chattel slaves. By prohibiting treatment as a "bondservant," the Law safeguarded the human dignity of Israelites even in their most vulnerable state. Their service was a temporary economic arrangement, more akin to that of a contracted laborer, designed to prevent perpetual poverty and to ensure their ultimate return to family and ancestral land during the Jubilee. This divine directive reinforces the theological truth that all Israelites belonged to God, their Redeemer from Egyptian bondage, and therefore, no Israelite could be permanently owned or exploited by another. It calls believers to economic justice and compassionate dealing with those experiencing hardship, ensuring that necessity does not lead to exploitation.