Leviticus 25 49

Leviticus 25:49 kjv

Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.

Leviticus 25:49 nkjv

or his uncle or his uncle's son may redeem him; or anyone who is near of kin to him in his family may redeem him; or if he is able he may redeem himself.

Leviticus 25:49 niv

An uncle or a cousin or any blood relative in their clan may redeem them. Or if they prosper, they may redeem themselves.

Leviticus 25:49 esv

or his uncle or his cousin may redeem him, or a close relative from his clan may redeem him. Or if he grows rich he may redeem himself.

Leviticus 25:49 nlt

an uncle, or a cousin. In fact, anyone from the extended family may buy them back. They may also redeem themselves if they have prospered.

Leviticus 25 verses

Leviticus 25 49 Meaning

Leviticus 25:49 details the order of responsibility for redeeming an Israelite who has sold himself into servitude to a foreign sojourner or alien. This provision ensures that even when facing severe poverty, no Israelite should remain permanently enslaved to a non-Israelite. It outlines that the responsibility first falls to a close male relative—an uncle or uncle's son (cousin)—and then to any other close blood relative from their family. Crucially, if the enslaved individual themselves later becomes financially able, they also have the right and responsibility to redeem themselves, emphasizing the principle of self-reliance and the intrinsic value of freedom within God's covenant.

Leviticus 25 49 Context

Leviticus chapter 25 provides foundational laws for the Sabbatical Year (every seventh year) and the Jubilee Year (every fiftieth year). These laws governed land ownership, debt, and personal servitude, all centered on the principle that the land and the people ultimately belong to Yahweh. The context immediately surrounding verse 49 deals specifically with an Israelite who has become so impoverished that they must sell themselves into servitude, specifically to a non-Israelite sojourner or alien. This scenario was considered less ideal than servitude to another Israelite because it involved being subject to a different legal and religious framework.

The overarching aim of these laws was to prevent any Israelite from becoming permanently dispossessed of their inheritance or their freedom, thus preserving their tribal identity and covenant standing. The regulations served as a divine safety net, ensuring a return to original status and preventing extreme wealth disparity or perpetual slavery within the community, especially safeguarding against permanent servitude to those outside the covenant community.

Historically, in the Ancient Near East, slavery was a common institution. However, the Mosaic Law, particularly the Jubilee and Sabbatical laws, set Israel apart by placing severe restrictions on its duration and nature for Israelites, emphasizing compassion and the principle of liberty as core to God's character and covenant with His people, who were themselves redeemed from slavery in Egypt.

Leviticus 25 49 Word analysis

• either his uncle, or his uncle's son,

  • uncle (דּוֹד - dod): Refers specifically to a father's brother. This highlights the paternal lineage's close kinship responsibilities. In ancient Israelite society, the paternal uncle held a significant position, often next in line of authority or responsibility if the father was deceased or unable.
  • uncle's son (בֶּן-דֹּד - ben-dod): A first cousin (paternal side). The specified order of relatives emphasizes that the responsibility to redeem begins with the closest possible male kin from the father's lineage who might have the financial means and the inherent duty of care. This demonstrates a tiered system of responsibility to maintain family and clan integrity.

• may redeem him,

  • redeem (גָּאַל - ga'al): This verb is central. It signifies "to buy back," "to set free," "to ransom," or "to deliver." In this context, it implies a financial transaction—paying a sum to free the enslaved person. It also carries the broader sense of acting as a "kinsman-redeemer" (go'el), a legal and social figure in Israel who had the right and duty to restore, avenge, or reclaim the lost rights, property, or life of a relative. The go'el was the guardian of the family's integrity and inheritance. This term connects the physical act of buying freedom to the spiritual concept of God as Israel's Redeemer.

• or any that is nigh of kin unto him of his family may redeem him;

  • nigh of kin (שְׁאֵר בָּשָׂר - she'er basar): Literally "rest of his flesh," or "near relative," "blood relative." This broadens the scope beyond the paternal uncle/cousin, indicating that if those specific individuals are unable or unwilling, any other close blood relative from the family is obligated or permitted to act. This reinforces the strong communal responsibility within the family unit to protect its members and prevent their permanent integration into a foreign household.
  • of his family (מִמִּשְׁפַּחְתּוֹ - mimishpaḥtō): Refers to the extended family, clan, or tribe. This collective responsibility underscores the societal structure where individual welfare was intertwined with the honor and standing of the larger family unit. The laws aimed to prevent any single family member from bringing permanent shame or degradation upon the entire lineage through sustained servitude outside the community.

• or if he be able, he may redeem himself.

  • if he be able (הִשִּׂיגָה יָדוֹ - hissîgah yadô): Literally "his hand attains" or "reaches," meaning "if he gets sufficient means," "if he acquires enough." This phrase emphasizes the economic capability. It highlights the principle that regaining prosperity, perhaps through earnings during servitude or other unforeseen circumstances, obligates the individual to reclaim their own freedom. This also preserves the dignity of the enslaved, granting them agency in their own redemption.
  • redeem himself (וְנִגְאָל - v'niga'al): The Niphal stem of ga'al, indicating a passive or reflexive action—"and he shall be redeemed" or "he shall redeem himself." This signifies that self-redemption is the ultimate goal if no kinsman acts or if his economic situation permits. It upholds the ideal that an Israelite should not be a permanent bondservant to anyone but God.

Word-Groups Analysis:The verse meticulously outlines a prioritized order of responsibility for redemption: specific close paternal relatives, then broader close family members, and finally, the individual themselves. This tiered structure reflects the high value placed on family solidarity and mutual responsibility in ancient Israelite society, undergirded by the divine principle of preserving freedom and land within the covenant. The repeated use of "redeem" (ga'al) emphasizes the core action of liberation, reflecting God's own redemptive character towards Israel. The financial nature of redemption highlights both a practical means to freedom and a symbolic payment, foreshadowing Christ's ultimate redemptive act.

Leviticus 25 49 Bonus section

The specific focus on an Israelite sold to a "sojourner" or "alien" (rather than another Israelite) highlights an intensified risk of permanent loss of identity and integration into a foreign, perhaps idolatrous, household. This specific clause emphasizes protecting the purity of the covenant community and its individual members from total absorption into surrounding gentile cultures, underscoring the spiritual significance of remaining "clean" and distinct for Yahweh. The concept of "redemption" (גאלה - ge'ulah) throughout Leviticus and other parts of the Pentateuch connects deeply with the foundational story of the Exodus, where God "redeemed" Israel from slavery in Egypt. Thus, the laws regarding personal redemption reinforced Israel's historical memory and theological understanding of God's nature and their special relationship with Him.

Leviticus 25 49 Commentary

Leviticus 25:49 is a crucial illustration of God's compassionate justice embedded within the covenant laws. It reveals divine provision for the vulnerable, ensuring that an Israelite, though fallen into extreme poverty and servitude to a non-Israelite, would not be lost permanently to the covenant community. This law prevented the utter dispossession of an individual, safeguarding their identity as one of God's redeemed people.

The explicit listing of a precise order of relatives —uncle, uncle's son, then any close relative—demonstrates the deep-seated emphasis on family responsibility. This structure reflected the go'el system, where a kinsman was duty-bound to restore his relative's land, family line, and freedom. It's a testament to the belief that the family was the fundamental unit of Israelite society and had a sacred obligation to care for its members. This familial responsibility mirrors God's own role as the ultimate Kinsman-Redeemer for His people, having redeemed them from slavery in Egypt (Ex 6:6) and continually working to free them from spiritual bondage.

The allowance for self-redemption ("or if he be able, he may redeem himself") is equally significant. It provides dignity and agency to the enslaved person, acknowledging that divine provision can come not only through others but also through the individual's own diligence and God's blessing on their renewed efforts. This encourages responsibility and perseverance even in hardship.

In essence, this verse teaches that human beings have an inherent value, liberty is a sacred gift from God, and no child of the covenant should be permanently subjected to another. It points typologically to the profound spiritual reality of redemption through Christ. Just as the Israelite required a price to be paid for their freedom from servitude, humanity required the perfect, sinless blood of Jesus Christ to redeem us from the bondage of sin and its eternal consequences, demonstrating God's ultimate role as our Divine Kinsman-Redeemer who alone could pay the sufficient price.