Leviticus 25 47

Leviticus 25:47 kjv

And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:

Leviticus 25:47 nkjv

'Now if a sojourner or stranger close to you becomes rich, and one of your brethren who dwells by him becomes poor, and sells himself to the stranger or sojourner close to you, or to a member of the stranger's family,

Leviticus 25:47 niv

"?'If a foreigner residing among you becomes rich and any of your fellow Israelites become poor and sell themselves to the foreigner or to a member of the foreigner's clan,

Leviticus 25:47 esv

"If a stranger or sojourner with you becomes rich, and your brother beside him becomes poor and sells himself to the stranger or sojourner with you or to a member of the stranger's clan,

Leviticus 25:47 nlt

"Suppose a foreigner or temporary resident becomes rich while living among you. If any of your fellow Israelites fall into poverty and are forced to sell themselves to such a foreigner or to a member of his family,

Leviticus 25 verses

Leviticus 25 47 Meaning

Leviticus 25:47 describes a specific socio-economic situation within ancient Israel: when a fellow Israelite falls into such severe poverty that they must sell themselves into servitude. The verse specifically addresses the undesirable circumstance where this Israelite is sold to a wealthy non-Israelite, either a ger (sojourner, resident alien) or a toshav (foreigner, temporary resident) living within the land, or even to the wider family network of such a non-Israelite clan. This sets the stage for the subsequent laws concerning the mandatory redemption of the Israelite by a kinsman, or by the Israelite themselves, underscoring the deep theological and social concern for preserving the freedom and covenant identity of God's people.

Leviticus 25 47 Context

Leviticus 25:47 marks the beginning of a specific legislative section (vv. 47-55) dealing with the plight and redemption of an Israelite who has been reduced to selling himself into servitude to a non-Israelite residing within the land. This contrasts with earlier laws in the chapter concerning land redemption (vv. 23-34) and Israelites selling themselves to fellow Israelites (vv. 39-46).

The broader chapter, Leviticus 25, is primarily concerned with God's ownership of the land of Israel and its people, manifesting in the laws of the Sabbatical year (every 7th year) and, most notably, the Year of Jubilee (every 50th year). These laws ensure the regular redistribution of tribal land back to its original families and the emancipation of all Israelite bondservants. The aim is to prevent perpetual poverty, permanent land alienation, and the irreversible loss of an Israelite's dignity and covenant identity. The sale of an Israelite to a ger or toshav was particularly distressing because it threatened their spiritual integrity and exposed them to potentially ungodly influences, unlike servitude under a fellow Israelite where their religious rights were often better protected (Lev 25:46). The historical context reveals that debt slavery was a common response to poverty in the ancient Near East, but Israel's laws were unique in their limitations and emphasis on redemption.

Leviticus 25 47 Word analysis

• And if (וְכִי - ve-chi): A common Hebrew conjunction initiating a conditional clause, meaning "and if" or "but if," setting up a hypothetical but anticipated scenario.
• a sojourner or foreigner (גֵּר וְתוֹשָׁב - ger ve-toshav):
  • Ger (גֵּר): Refers to a resident alien, a non-Israelite dwelling among the Israelites, often enjoying legal protections but not tribal land inheritance.
  • Toshav (תוֹשָׁב): Denotes a settler or temporary inhabitant. While often used interchangeably with ger, it can suggest an even less integrated or more transient status.
  • Significance: The verse highlights that the master is a non-Israelite. This creates a more problematic scenario than if the master were a fellow Israelite, given the potential spiritual and social disparities.
• who is with you (עִמָּךְ - immakh): Literally "with you." This emphasizes that these non-Israelites are dwelling within the land of Israel, alongside the covenant community, not outside it.
• becomes rich (יָשִׂיג יַד - yasig yad): Idiomatic Hebrew for "his hand attains" or "his hand reaches/finds." It signifies becoming prosperous, acquiring wealth or means. The phrase underscores the stark contrast in economic status.
• and your brother (וּמָךְ אָחִיךָ - u-makh akhikha):
  • Mach (מָךְ): "Becomes poor," "brought low," or "impoverished."
  • Akhikha (אָחִיךָ): "Your brother." This term strongly emphasizes the familial bond and shared covenant identity of fellow Israelites. The contrast between a wealthy ger and an impoverished "brother" accentuates the severity and unacceptability of the situation.
• who dwells by him (עִמּוֹ - immo): "with him." This phrase specifies social proximity, suggesting that the poor Israelite resides near or among these foreigners, making the sale to them a direct local transaction.
• and sells himself (וְנִמְכַּר - ve-nimkar): "and he is sold" or "he sells himself." This indicates an act of self-subjection due to economic distress, not a forceful capture or sale by another party. The passive voice reflects his unfortunate circumstances.
• to the sojourner or foreigner (לְגֵר תּוֹשָׁב - le-ger toshav): A reiteration of the non-Israelite identity of the master, serving to emphasize the problematic nature of this particular form of servitude for an Israelite.
• or to the family of the sojourner's clan (אוֹ לְעֵקֶר מִשְׁפַּחַת גֵּר - o le-eker mishpakhat ger):
  • Eker (עֵקֶר): Literally "root," "trunk," or "stock." Here it signifies the established branch or extended family line of the foreigner.
  • Mishpakhat ger: "Family of the sojourner." This expands the potential master's identity from an individual to their entire family unit, suggesting the Israelite could become fully absorbed into the social fabric of the foreign clan, further emphasizing the perceived loss of identity and spiritual risk.

Leviticus 25 47 Bonus section

• The particular gravity of an Israelite selling himself to a foreigner reinforces the theological concept that Israel was uniquely "bought" by God out of Egypt, signifying His exclusive ownership and protection over them. To become a permanent servant to anyone other than God or a fellow covenant member would undermine this divine claim and their identity as God's redeemed people.
• This verse, read alongside the detailed redemption laws in Leviticus 25, lays foundational understanding for the concept of the "kinsman-redeemer" (go'el) later highlighted in the Book of Ruth. It prefigures the ultimate redemption achieved by Jesus Christ, who, being fully human and our "kinsman" through His incarnation, pays the supreme price to free humanity from the slavery of sin and the curse of the Law (Gal 3:13).
• The meticulous concern for preventing the permanent subservience of an Israelite to a foreigner illustrates a practical boundary for maintaining spiritual and cultural purity within the nation, even as they interacted with non-Israelites in their land. It was a guardrail against spiritual dilution and societal assimilation into foreign customs that might compromise their covenant with Yahweh.

Leviticus 25 47 Commentary

Leviticus 25:47 introduces a specific legal and social challenge within the covenant community: the economic degradation of an Israelite leading to servitude under a wealthy resident alien. This situation was viewed with deep concern, distinct from an Israelite serving another Israelite. The rationale lies in God's prior redemption of Israel from Egyptian slavery (Lev 25:42, 55). As "servants of the Lord," Israelites were never to be permanently enslaved or spiritually subsumed by those outside the covenant. This law safeguards the core identity of the Israelites, emphasizing that their primary allegiance is to God, not to foreign powers or their systems. The subsequent provisions for mandatory redemption (vv. 48-55) ensure that an Israelite could not permanently lose their freedom, inheritances, or identity within the Abrahamic covenant due to economic hardship. This serves as a reminder of God's redemptive power and His commitment to His people's liberty, setting an example of social justice where the impoverished and vulnerable are protected from ultimate assimilation into systems not governed by divine principles. It implicitly calls the Israelite community to robust acts of charity and kinsman redemption, embodying a deep communal responsibility.