Compare Translations for Leviticus 25:47

Leviticus 25:47 ASV
And if a stranger or sojourner with thee be waxed rich, and thy brother be waxed poor beside him, and sell himself unto the stranger [or] sojourner with thee, or to the stock of the stranger's family;
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Leviticus 25:47 BBE
And if one from another nation living among you gets wealth, and your countryman, at his side, becomes poor and gives himself for money to the man from another nation or to one of his family;
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Leviticus 25:47 CEB
If an immigrant or foreign guest prospers financially among you, but your fellow Israelite faces financial difficulty and so sells themselves to the immigrant or foreign guest, or to a descendant of a foreigner,
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Leviticus 25:47 CJB
"'If a foreigner living with you has grown rich, and a member of your people has become poor and sells himself to this foreigner living with you or to a member of the foreigner's family,
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Leviticus 25:47 RHE
If the hand of a stranger or a sojourner grow strong among you, and thy brother being impoverished sell himself to him, or to any of his race:
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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,
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Leviticus 25:47 GW
"Someone who is a foreigner without a permanent home among you may become rich, and your relative living with him may be poor. The poor Israelite may sell himself to that foreigner or a member of his family.
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Leviticus 25:47 GNT
Suppose a foreigner living with you becomes rich, while some Israelites become poor and sell themselves as slaves to that foreigner or to a member of that foreigner's family.
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Leviticus 25:47 HNV
If a stranger or sojourner with you has grown rich, and your brother has grown poor beside him, and sell himself to the stranger [or] sojourner with you, or to the stock of the stranger's family;
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Leviticus 25:47 CSB
"If a foreigner or temporary resident [living] among you prospers, but your brother [living] near him becomes destitute and sells himself to the foreigner living among you, or to a member of the foreigner's clan,
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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:
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Leviticus 25:47 LEB
" 'And if [the] alien or [the] temporary resident [who are] with you {prosper}, but your countryman [who is] with him becomes poor and he is sold to an alien, a temporary resident [who is] with you, or to a descendant of an alien's clan,
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Leviticus 25:47 NAS
'Now if the means of a stranger or of a sojourner with you becomes sufficient, and a countryman of yours becomes so poor with regard to him as to sell himself to a stranger who is sojourning with you, or to the descendants of a stranger's family,
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Leviticus 25:47 NCV
"'Suppose a foreigner or visitor among you becomes rich. If someone in your country becomes so poor that he has to sell himself as a slave to the foreigner living among you or to a member of the foreigner's family,
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Leviticus 25:47 NIRV
" 'Suppose an outsider or someone who is living among you for a while becomes rich. Then suppose one of your own people becomes poor. He sells himself to the outsider who is living among you. Or he sells himself to a member of the outsider's family.
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Leviticus 25:47 NIV
" 'If an alien or a temporary resident among you becomes rich and one of your countrymen becomes poor and sells himself to the alien living among you or to a member of the alien's clan,
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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,
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Leviticus 25:47 NLT
"If a resident foreigner becomes rich, and if some of your Israelite relatives go bankrupt and sell themselves to such a foreigner,
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Leviticus 25:47 NRS
If resident aliens among you prosper, and if any of your kin fall into difficulty with one of them and sell themselves to an alien, or to a branch of the alien's family,
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Leviticus 25:47 RSV
"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 family,
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Leviticus 25:47 DBY
And if a stranger or sojourner become wealthy beside thee, and thy brother beside him grow poor, and sell himself unto the stranger, who is settled by thee, or to a scion of the stranger's family,
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Leviticus 25:47 MSG
"If a foreigner or temporary resident among you becomes rich and one of your brothers becomes poor and sells himself to the foreigner who lives among you or to a member of the foreigner's clan,
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Leviticus 25:47 WBT
And if a sojourner or a stranger shall become rich by thee, and thy brother [that dwelleth] by him shall become poor, and sell himself to the stranger [or] sojourner by thee, or to the stock of the stranger's family:
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Leviticus 25:47 TMB
"`And if a sojourner or stranger wax rich by thee, and thy brother who dwelleth by him wax poor and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family,
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Leviticus 25:47 TNIV
" 'If a foreigner residing among you becomes rich and any of your own people become poor and sell themselves to the foreigner or to a member of the foreigner's clan,
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Leviticus 25:47 TYN
When a straunger and a soiourner waxeth rych by the ad thi brother that dwelleth by him waxeth poore and sell him selfe vnto the straunger that dwelleth by the or to any of the straungers kyn:
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Leviticus 25:47 WEB
If a stranger or sojourner with you has grown rich, and your brother has grown poor beside him, and sell himself to the stranger [or] sojourner with you, or to the stock of the stranger's family;
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Leviticus 25:47 WYC
If the hand of a comeling or of a pilgrim waxeth strong at you, and thy brother is made poor, and selleth himself to that comeling, either to any of his kin, (And if a newcomer, or a foreigner who liveth with you, groweth rich, and thy brother is made poor, and selleth himself to that newcomer, or to any of his kin,)
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Leviticus 25:47 YLT
`And when the hand of a sojourner or settler with thee attaineth [riches], and thy brother with him hath become poor, and he hath been sold to a sojourner, a settler with thee, or to the root of the family of a sojourner,
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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

CHAPTER 25

Leviticus 25:1-7 . SABBATH OF THE SEVENTH YEAR.

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.