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Compare Translations for Leviticus 25:25

Leviticus 25:25 ASV
If thy brother be waxed poor, and sell some of his possession, then shall his kinsman that is next unto him come, and shall redeem that which his brother hath sold.
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Leviticus 25:25 BBE
If your brother becomes poor, and has to give up some of his land for money, his nearest relation may come and get back that which his brother has given up.
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Leviticus 25:25 CEB
When one of your fellow Israelites faces financial difficulty and must sell part of their family property, the closest relative will come and buy back what their fellow Israelite has sold.
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Leviticus 25:25 CJB
That is, if one of you becomes poor and sells some of his property, his next-of-kin can come and buy back what his relative sold.
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Leviticus 25:25 RHE
If thy brother being impoverished sell his little possession, and his kinsman will: he may redeem what he had sold.
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Leviticus 25:25 ESV
"If your brother becomes poor and sells part of his property, then his nearest redeemer shall come and redeem what his brother has sold.
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Leviticus 25:25 GW
If your brother becomes poor and sells some of his property, then the one who can assume responsibility, his nearest relative, must buy back what he sold.
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Leviticus 25:25 GNT
If any of you Israelites become poor and are forced to sell your land, your closest relative is to buy it back.
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Leviticus 25:25 HNV
If your brother be grew poor, and sell some of his possession, then shall his kinsman who is next to him come, and shall redeem that which his brother has sold.
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Leviticus 25:25 CSB
If your brother becomes destitute and sells part of his property, his nearest relative may come and redeem what his brother has sold.
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Leviticus 25:25 KJV
If thy brother be waxen poor , and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.
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Leviticus 25:25 LEB
" 'When your brother becomes poor and he sells part of his property, then {his nearest redeemer} shall come, and he shall redeem the thing sold by his brother.
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Leviticus 25:25 NAS
'If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman is to come and buy back what his relative has sold.
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Leviticus 25:25 NCV
If a person in your country becomes very poor and sells some land, then close relatives must come and buy it back.
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Leviticus 25:25 NIRV
" 'Suppose one of your own people becomes poor. And suppose he has to sell some of his land. Then his nearest relative must come and buy back what he has sold.
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Leviticus 25:25 NIV
" 'If one of your countrymen becomes poor and sells some of his property, his nearest relative is to come and redeem what his countryman has sold.
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Leviticus 25:25 NKJV
'If one of your brethren becomes poor, and has sold some of his possession, and if his redeeming relative comes to redeem it, then he may redeem what his brother sold.
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Leviticus 25:25 NLT
If any of your Israelite relatives go bankrupt and are forced to sell some inherited land, then a close relative, a kinsman redeemer, may buy it back for them.
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Leviticus 25:25 NRS
If anyone of your kin falls into difficulty and sells a piece of property, then the next of kin shall come and redeem what the relative has sold.
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Leviticus 25:25 RSV
"If your brother becomes poor, and sells part of his property, then his next of kin shall come and redeem what his brother has sold.
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Leviticus 25:25 DBY
If thy brother grow poor, and sell of his possession, then shall his redeemer, his nearest relation, come and redeem that which his brother sold.
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Leviticus 25:25 MSG
"If one of your brothers becomes poor and has to sell any of his land, his nearest relative is to come and buy back what his brother sold.
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Leviticus 25:25 WBT
If thy brother shall have become poor, and have sold [some] of his possession, and if any of his kin shall come to redeem it, then shall he redeem that which his brother sold.
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Leviticus 25:25 TMB
"`If thy brother waxeth poor and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.
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Leviticus 25:25 TNIV
" 'If anyone among you becomes poor and sells some of their property, their nearest relative is to come and redeem what they have sold.
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Leviticus 25:25 TYN
When thy brother is waxed poore and hath solde awaye of his possession: yf any off his kyn come to redeme it, he shall by out that whiche his brother solde.
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Leviticus 25:25 WEB
If your brother be grew poor, and sell some of his possession, then shall his kinsman who is next to him come, and shall redeem that which his brother has sold.
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Leviticus 25:25 WYC
If thy brother is made poor, and selleth his little possession, and his nigh kinsmen will, he may again-buy that that he sold (he can buy back what he hath sold);
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Leviticus 25:25 YLT
`When thy brother becometh poor, and hath sold his possession, then hath his redeemer who is near unto him come, and he hath redeemed the sold thing of his brother;
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Leviticus 25 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 25

The sabbath of rest for the land in the seventh year. (1-7) The jubilee of the fiftieth year, Oppression forbidden. (8-22) Redemption of the land and houses. (23-34) Compassion towards the poor. (35-38) Laws respecting bondmen, Oppression forbidden. (39-55)

Verses 1-7 All labour was to cease in the seventh year, as much as daily labour on the seventh day. These statues tell us to beware of covetousness, for a man's life consists not in the abundance of his possessions. We are to exercise willing dependence on God's providence for our support; to consider ourselves the Lord's tenants or stewards, and to use our possessions accordingly. This year of rest typified the spiritual rest which all believers enter into through Christ. Through Him we are eased of the burden of wordly care and labour, both being sanctified and sweetened to us; and we are enabled and encouraged to live by faith.

Verses 8-22 The word "jubilee" signifies a peculiarly animated sound of the silver trumpets. This sound was to be made on the evening of the great day of atonement; for the proclamation of gospel liberty and salvation results from the sacrifice of the Redeemer. It was provided that the lands should not be sold away from their families. They could only be disposed of, as it were, by leases till the year of jubilee, and then returned to the owner or his heir. This tended to preserve their tribes and families distinct, till the coming of the Messiah. The liberty every man was born to, if sold or forfeited, should return at the year of jubilee. This was typical of redemption by Christ from the slavery of sin and Satan, and of being brought again to the liberty of the children of God. All bargains ought to be made by this rule, "Ye shall not oppress one another," not take advantage of one another's ignorance or necessity, "but thou shalt fear thy God." The fear of God reigning in the heart, would restrain from doing wrong to our neighbour in word or deed. Assurance was given that they should be great gainers, by observing these years of rest. If we are careful to do our duty, we may trust God with our comfort. This was a miracle for an encouragement to all neither sowed or reaped. This was a miracle for an encouragement to all God's people, in all ages, to trust him in the way of duty. There is nothing lost by faith and self-denial in obedience. Some asked, What shall we eat the seventh year? Thus many Christians anticipate evils, questioning what they shall do, and fearing to proceed in the way of duty. But we have no right to anticipate evils, so as to distress ourselves about them. To carnal minds we may appear to act absurdly, but the path of duty is ever the path of safety.

Verses 23-34 If the land were not redeemed before the year of jubilee, it then returned to him that sold or mortgaged it. This was a figure of the free grace of God in Christ; by which, and not by any price or merit of our own, we are restored to the favour of God. Houses in walled cities were more the fruits of their own industry than land in the country, which was the direct gift of God's bounty; therefore if a man sold a house in a city, he might redeem it only within a year after the sale. This encouraged strangers and proselytes to come and settle among them.

Verses 35-38 Poverty and decay are great grievances, and very common; the poor ye have always with you. Thou shalt relieve him; by sympathy, pitying the poor; by service, doing for them; and by supply, giving to them according to their necessity, and thine ability. Poor debtors must not be oppressed. Observe the arguments here used against extortion: "Fear thy God." Relieve the poor, "that they may live with thee;" for they may be serviceable to thee. The rich can as ill spare the poor, as the poor can the rich. It becomes those that have received mercy to show mercy.

Verses 39-55 A native Israelite, if sold for debt, or for a crime, was to serve but six years, and to go out the seventh. If he sold himself, through poverty, both his work and his usage must be such as were fitting for a son of Abraham. Masters are required to give to their servants that which is just and equal, Col. 4:1 . At the year of jubilee the servant should go out free, he and his children, and should return to his own family. This typified redemption from the service of sin and Satan, by the grace of God in Christ, whose truth makes us free, ( John 8:32 ) . We cannot ransom our fellow-sinners, but we may point out Christ to them; while by his grace our lives may adorn his gospel, express our love, show our gratitude, and glorify his holy name.

Leviticus 25 Commentary - Commentary Critical and Explanatory on the Whole Bible



2-4. When ye come into the land which I give you--It has been questioned on what year, after the occupation of Canaan, the sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of the land ( Joshua 5:12 ), and that the sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year.
the land keep a sabbath unto the Lord--This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.

Leviticus 25:8-23 . THE JUBILEE.

8-11. thou shalt number seven sabbaths of years--This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.

10. ye shall hallow the fiftieth year--Much difference of opinion exists as to whether the jubilee was observed on the forty-ninth, or, in round numbers, it is called the fiftieth. The prevailing opinion, both in ancient and modern times, has been in favor of the latter.

12. ye shall eat the increase thereof out of the field, &c.--All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.

13. ye shall return every man unto his possession, &c.--Inheritances, from whatever cause, and how frequently soever they had been alienated, came back into the hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.

17. Ye shall not oppress one another, but thou shalt fear thy God--This, which is the same as Leviticus 25:14 , related to the sale or purchase of possessions and the duty of paying an honest and equitable regard, on both sides, to the limited period during which the bargain could stand. The object of the legislator was, as far as possible, to maintain the original order of families, and an equality of condition among the people.

21, 22. I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, &c.--A provision was made, by the special interposition of God, to supply the deficiency of food which would otherwise have resulted from the suspension of all labor during the sabbatic year. The sixth year was to yield a miraculous supply for three continuous years. And the remark is applicable to the year of Jubilee as well as the sabbatic year. (See allusions to this extraordinary provision in 2 Kings 19:29 , Isaiah 37:30 ). None but a legislator who was conscious of acting under divine authority would have staked his character on so singular an enactment as that of the sabbatic year; and none but a people who had witnessed the fulfilment of the divine promise would have been induced to suspend their agricultural preparations on a recurrence of a periodical Jubilee.

23-28. The land shall not be sold for ever--or, "be quite cut off," as the Margin better renders it. The land was God's, and, in prosecution of an important design, He gave it to the people of His choice, dividing it among their tribes and families--who, however, held it of Him merely as tenants-at-will and had no right or power of disposing of it to strangers. In necessitous circumstances, individuals might effect a temporary sale. But they possessed the right of redeeming it, at any time, on payment of an adequate compensation to the present holder; and by the enactments of the Jubilee they recovered it free--so that the land was rendered inalienable. (See an exception to this law, Leviticus 27:20 ).

29-31. if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold--All sales of houses were subject to the same condition. But there was a difference between the houses of villages (which, being connected with agriculture, were treated as parts of the land) and houses possessed by trading people or foreigners in walled towns, which could only be redeemed within the year after the sale; if not then redeemed, these did not revert to the former owner at the Jubilee.

32-34. Notwithstanding the cities of the Levites--The Levites, having no possessions but their towns and their houses, the law conferred on them the same privileges that were granted to the lands of the other Israelites. A certain portion of the lands surrounding the Levitical cities was appropriated to them for the pasturage of their cattle and flocks ( Numbers 35:4 Numbers 35:5 ). This was a permanent endowment for the support of the ministry and could not be alienated for any time. The Levites, however, were at liberty to make exchanges among themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe ( Jeremiah 41:7-9 ).

35-38. if thy brother be waxen poor, . . . relieve him--This was a most benevolent provision for the poor and unfortunate, designed to aid them or alleviate the evils of their condition. Whether a native Israelite or a mere sojourner, his richer neighbor was required to give him food, lodging, and a supply of money without usury. Usury was severely condemned ( Psalms 15:5 , Ezekiel 18:8 Ezekiel 18:17 ), but the prohibition cannot be considered as applicable to the modern practice of men in business, borrowing and lending at legal rates of interest.

39-46. if thy brother . . . be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant--An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. The ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of labor for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But if no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as his inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom among the Israelites.