Leviticus 25 46

Leviticus 25:46 kjv

And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigor.

Leviticus 25:46 nkjv

And you may take them as an inheritance for your children after you, to inherit them as a possession; they shall be your permanent slaves. But regarding your brethren, the children of Israel, you shall not rule over one another with rigor.

Leviticus 25:46 niv

You can bequeath them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly.

Leviticus 25:46 esv

You may bequeath them to your sons after you to inherit as a possession forever. You may make slaves of them, but over your brothers the people of Israel you shall not rule, one over another ruthlessly.

Leviticus 25:46 nlt

passing them on to your children as a permanent inheritance. You may treat them as slaves, but you must never treat your fellow Israelites this way.

Leviticus 25 verses

Leviticus 25 46 Meaning

Leviticus 25:46 outlines the permissible treatment of non-Israelite bondservants within ancient Israel. It states that foreigners living among them could be acquired as property and inherited by successive generations, thereby becoming permanent bondservants. In contrast, the verse reiterates the prohibition against ruling over fellow Israelites—the sons of Israel—with harshness or rigor. This highlights a distinct legal and social stratification under the Mosaic Law concerning bondservice based on nationality, reflecting God's unique covenant relationship with Israel.

Leviticus 25 46 Context

This verse is situated within Leviticus Chapter 25, which details the comprehensive laws concerning the Sabbatical year (every seventh year) and the Year of Jubilee (every fiftieth year). These laws are foundational to Israel's identity as God's covenant people and illustrate the principle of God's ultimate ownership over the land and its inhabitants (Lev 25:23, 42). The broader context mandates specific socio-economic regulations to prevent extreme poverty and perpetual disenfranchisement among Israelites, ensuring a cyclical return to ancestral lands and the freedom of Hebrew bondservants.

Leviticus 25:46 specifically defines a stark distinction between the legal status of an Israelite who falls into bondservice and that of a non-Israelite, a foreigner residing among them. Israelite bondservants were seen as "hired workers" who would be released at the Jubilee, because, as the text emphasizes, they were ultimately God's servants, whom He delivered from Egyptian slavery. In contrast, the acquisition of foreign bondservants was perpetual, an inherited possession. This difference underscored Israel's unique status and the redemptive act of God in their history, while allowing for a distinct category of servitude for non-covenant people within their national borders, yet within God's specific regulations for His theocracy.

Leviticus 25 46 Word analysis

• You may hand them on (וְהִתְנַחַלְתֶּם – v'hitnachaltem): From the root נַחַל (nachal), meaning "to inherit," "to possess by inheritance." This form specifically implies "causing yourselves to inherit" or "bequeath." Its use here clearly indicates that these foreign bondservants were considered heritable property, able to be passed down through generations. This highlights the permanent and transmissible nature of this particular form of servitude.

• to your children after you (לִבְנֵיכֶם אַחֲרֵיכֶם – livneikhem achareikhem): Emphasizes the dynastic continuity of the ownership of these foreign bondservants. This contrasts sharply with Israelite bondservants who, along with their children, would be released at the Jubilee.

• to inherit them as a possession forever (לָרֶשֶׁת אֲחֻזָּה לְעוֹלָם – lareshet achuzzah l'olam):

  • to inherit them (לָרֶשֶׁת – lareshet): A strong affirmation of inheritance, consistent with the previous phrase.
  • as a possession (אֲחֻזָּה – achuzzah): "Possession," "property," "holding," particularly of land but also of persons as property. This legal term solidifies their status as chattel or inherited asset within the Mosaic system.
  • forever (לְעוֹלָם – l'olam): "For all time," "perpetually," "permanently." This term establishes the distinct boundary: while Hebrew bondservants have a defined term, foreign bondservants could be kept for life and inherited perpetually, meaning there was no mandated release, unlike the Jubilee.

• You may make slaves of them (בָּהֶם תַּעֲבֹדוּ לְעוֹלָם – bahem ta'avodu l'olam):

  • make slaves of them (תַּעֲבֹדוּ – ta'avodu): From the verb עָבַד (avad), meaning "to serve," "to work," "to enslave." Here, in the context of their perpetual ownership, it signifies imposing a service relationship on them.
  • forever (לְעוֹלָם – l'olam): Again, stressing the permanent nature of their service, reinforcing the heritable aspect.

• but over your brothers (וּבְאַחֵיכֶם – uv'acheikhem): Lit. "and among your brothers." This conjunction explicitly sets up a contrast with the previous clauses, transitioning to the treatment of Israelites. It highlights kinship and shared lineage within the covenant people.

• the people of Israel (בְּנֵי יִשְׂרָאֵל – bnei Yisra'el): "Sons of Israel." This further defines "brothers" as members of the covenant nation, chosen and delivered by God. Their identity is tied to the collective, distinguishing them from the foreigners.

• you shall not rule one over another ruthlessly (אִישׁ בְּאָחִיו לֹא תִרְדֶּה בוֹ בְּפָרֶךְ – ish b'achiv lo tirdéh bo b'pharekh):

  • you shall not rule (לֹא תִרְדֶּה – lo tirdéh): From רָדָה (radah), "to rule," "to dominate," "to have dominion." While radah can be benign (as in Gen 1:26, human dominion over creation), here, with b'pharekh, it carries the negative connotation of harsh or oppressive rule.
  • ruthlessly (בְּפָרֶךְ – b'pharekh): This is a critical term, appearing elsewhere describing Egyptian oppression of Israel (Ex 1:13,14). It means "with severity," "with rigor," "harshly," "cruelly." Its specific use here prohibits any form of oppressive, brutal, or inhumane rule over a fellow Israelite, reflecting God's compassion and the covenant people's shared liberation experience from such rigor. The absence of this specific prohibition in the clauses regarding foreign bondservants has led to diverse interpretations regarding permissible treatment, though other laws generally commanded justice and compassion to the resident alien (e.g., Lev 19:33-34).

Words-Group Analysis:

• "You may hand them on to your children after you to inherit them as a possession forever. You may make slaves of them...": This phrase consolidates the legal permissibility of establishing a perpetual and hereditary form of bondservice for non-Israelites within the community. It sets foreign individuals apart as permanent labor assets, reflecting a pragmatic societal structure that predated and was regulated by, not necessarily originated by, the Mosaic Law. This demonstrates that Israel, as a nation-state, had a tiered legal system that differentiated between its covenant members and non-members concerning certain economic and social rights, especially those concerning property and labor.

• "but over your brothers, the people of Israel, you shall not rule one over another ruthlessly.": This concluding clause offers a sharp, deliberate contrast. It functions as the moral and theological pivot of the entire law on bondservice. It emphatically forbids the same permanent and harsh form of servitude for Israelites that was permitted for foreigners. This prohibition is deeply rooted in the memory of Israel's own enslavement and harsh treatment in Egypt (b'pharekh, as in Ex 1:13-14), and more fundamentally, in the truth that Israelites belong to God alone (Lev 25:42). They are fellow "brothers" in the covenant family, united by their shared experience of liberation and God's exclusive ownership over them.

Leviticus 25 46 Bonus section

The nature of "slavery" in the ancient Near East and specifically within the Mosaic Law, as referenced in Leviticus 25:46, is a complex topic distinct from the transatlantic chattel slavery of later periods. Here, it refers predominantly to a system of bondservice or indentured servitude, often a consequence of debt, poverty, or war. While permanent for foreign bondservants, it generally implied inclusion within the household structure and came with specific legal protections, unlike typical chattel slavery which dehumanized individuals as mere property. However, the hereditary aspect mentioned in this verse blurs this distinction significantly, as it confers permanent, transmissible status similar to property.

This law for foreigners reflects a unique economic and social integration for individuals who were not part of the Abrahamic covenant yet resided within Israel. Unlike Israelite bondservants who embodied God's redeemed status, foreign bondservants existed outside this particular redemptive claim in the Mosaic Law. Their labor contributed to the nation's welfare, and their presence provided opportunities for them to observe God's laws and perhaps even be drawn to Him (though not explicitly stated in this verse). The divine framework here is designed for a unique nation operating under a theocratic government, not necessarily as a universal ethical template for all human societies across time. The New Testament advances a radical, transformative ethic based on love, spiritual equality, and the inherent worth of all individuals, redefining relationships within the Body of Christ.

Leviticus 25 46 Commentary

Leviticus 25:46 is a key part of the broader Jubilee legislation that intricately defined economic and social justice for ancient Israel. It sets a distinct legal boundary concerning who could be held in permanent, inheritable bondservice versus who must be released in the Jubilee year. Foreigners living among Israel could become a "possession forever," indicating perpetual labor that could be passed down through generations. This arrangement, while contrasting sharply with modern human rights views, served as a pragmatic aspect of a nation's economy in the ancient world. It would often apply to "resident aliens" who might sell themselves due to debt or prisoners of war who became integrated into households for service.

However, the concluding injunction "you shall not rule one over another ruthlessly" (b'pharekh) serves as a powerful reminder of God's character and Israel's redemptive history. The identical Hebrew term b'pharekh used to describe Pharaoh's oppressive labor demands on the Israelites in Egypt (Ex 1:13-14) explicitly prohibits such brutality within the covenant community. This legal distinction underscores Israel's unique status as God's redeemed people, set apart and called to embody divine justice and mercy, at least among themselves.

While this verse defines civil laws for a specific theocratic nation, it challenges believers today to understand God's ultimate justice and human dignity through the lens of the New Covenant. The Old Testament provisions reflect God's gradual revelation within a historical context. In Christ, distinctions like "Jew or Gentile, slave or free" (Gal 3:28) are transcended, highlighting a spiritual equality and a calling to love, serving masters and bondservants with respect and recognizing that earthly power structures are secondary to divine ownership. Therefore, while God permitted certain social structures within Israel, His ultimate moral trajectory, especially illuminated through Christ, points toward freedom, compassion, and the elimination of harsh exploitation.