Leviticus 25:41

KJV

And [then] shall he depart from thee, [both] he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.

KJV (with Strong's)

And then shall he depart {H3318} from thee, both he and his children {H1121} with him, and shall return {H7725} unto his own family {H4940}, and unto the possession {H272} of his fathers {H1} shall he return {H7725}.

Complete Jewish Bible

Then he will leave you, he and his children with him, and return to his own family and regain possession of his ancestral land.

Berean Standard Bible

Then he and his children are to be released, and he may return to his clan and to the property of his fathers.

American Standard Version

then shall he go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.

Commentary

### SUMMARY
Leviticus 25:41 articulates a foundational principle of the Year of Jubilee, God's divinely established system for societal restoration in ancient Israel. This verse mandates the complete liberation of an Israelite who had entered temporary servitude due to economic hardship, ensuring their full return, along with their children, to their ancestral family and inherited land. It profoundly underscores God's unwavering commitment to justice, equity, and the preservation of family heritage, preventing permanent disenfranchisement and upholding the divinely ordained social and economic fabric of the covenant community.

### CONTEXT
* **Literary Context:** Leviticus 25 meticulously details God's laws for the Sabbatical Year (every seventh year) and the climactic Year of Jubilee (every fiftieth year). The preceding verses, specifically [Leviticus 25:39-40](/leviticus/25-39-40 "Leviticus 25:39-40 - Treatment of Indentured Servants"), establish the compassionate guidelines for an Israelite who, due to poverty, sells himself into temporary servitude. These verses emphatically state that such a person is not to be treated as a slave but as a hired worker or sojourner, because "they are My servants whom I brought out of the land of Egypt." This foundational theological premise of divine ownership and liberation sets the stage for verse 41, which then provides the ultimate resolution to this temporary servitude. The entire chapter builds towards the grand proclamation of release and restoration inherent in the Jubilee year, ensuring that no Israelite would remain permanently dispossessed or enslaved, thus maintaining the integrity of the tribal land allotments.
* **Historical & Cultural Context:** While ancient Near Eastern societies commonly practiced systems of debt-slavery where individuals could sell themselves or their family members into servitude to settle debts, Israel's Jubilee system was remarkably distinct in its scope and frequency. The concept of inherited land was absolutely central to Israelite identity, lineage, and their covenant relationship with God, as the land was meticulously distributed by lot among the tribes after the conquest, as detailed in [Numbers 26:52-56](/numbers/26-52-56 "Numbers 26:52-56 - Land Distribution by Lot"). God's explicit declaration, "The land is Mine" ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land is Mine")), meant that it could not be permanently alienated. The Jubilee provided a divinely mandated mechanism to prevent the unchecked accumulation of wealth and land by a few, ensuring that economic disparities did not lead to permanent social stratification or the creation of a landless underclass. It represented a radical form of social justice, designed to reset the economic playing field every fifty years, profoundly reflecting God's covenant faithfulness and His desire for the holistic well-being of all His people, echoing their own miraculous liberation from Egyptian bondage, as remembered in [Exodus 20:2](/exodus/20-2 "Exodus 20:2 - The Lord Who Brought You Out of Egypt").
* **Key Themes:** This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of **God's Sovereignty and Ownership**, particularly over the land of Israel, which is explicitly stated in [Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land is Mine"). This divine ownership undergirds the entire Jubilee system, ensuring that human transactions could not permanently override God's original distribution. Secondly, the verse highlights **Social Justice and Equity**, demonstrating God's profound concern for the poor and vulnerable, preventing the perpetuation of poverty and the concentration of wealth. The Jubilee served as a divinely imposed economic safety net. Thirdly, it underscores the theme of **Redemption and Liberation**, mirroring Israel's own emancipation from slavery in Egypt. Just as God redeemed His people from bondage, He commanded them to extend a similar liberation to their own countrymen. Finally, the verse speaks to **Family and Heritage Preservation**, ensuring that family lines retained their ancestral land and dignity, preventing permanent disenfranchisement and maintaining the tribal structure that was vital to Israelite identity and the fulfillment of God's covenant promises, as seen in the land distribution narrative of [Joshua 13-19](/joshua/13 "Joshua 13-19 - Division of the Land").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **depart (Hebrew, _yatsa'_ H3318):** This Hebrew verb signifies "to go out," "to come forth," or "to be released." In the context of Leviticus 25:41, it denotes a definitive and authorized exit from a state of servitude. It is not an escape, but a divinely sanctioned departure, emphasizing the legal and covenantal basis for the Israelite's freedom. The word carries a sense of completion and finality regarding their temporary obligation, marking the end of the master's claim.
* **children (Hebrew, _bên_ H1121):** Derived from a root meaning "to build," this noun refers to a "son" or, in its widest sense, "a child" (including descendants). The inclusion of "children" alongside the departing servant is crucial. It signifies that the liberation extends beyond the individual who entered servitude, encompassing their offspring. This provision ensures that the next generation does not inherit the parents' economic hardship or servitude, thereby securing their future and preserving the family line's connection to their heritage and the land.
* **family (Hebrew, _mishpâchâh_ H4940):** This noun refers to a "family," "circle of relatives," or by extension, a "tribe" or "people." The return "unto his own family" emphasizes the social and relational restoration inherent in the Jubilee. It means more than just a return to a dwelling; it signifies re-integration into one's kinship network, a vital aspect of Israelite identity and support. This re-establishment of family ties prevents social alienation and reinforces the communal bonds within the covenant people.
* **possession (Hebrew, _ʼăchuzzâh_ H272):** This noun, a feminine passive participle meaning "something seized," refers specifically to an "inheritance" or "property," especially inherited land. In the Israelite worldview, land was inextricably linked to identity, lineage, and covenant blessing. The return to the "possession of his fathers" was not merely an economic transaction but a restoration of dignity, social status, and a tangible connection to the Abrahamic promise of land. It ensured that no family would be permanently disinherited or alienated from their tribal portion, maintaining God's original land distribution.
* **return (Hebrew, _shûwb_ H7725):** Repeated twice in this verse, this verb is central to the concept of Jubilee. It means "to turn back," "to restore," or "to revert." Its repetition underscores the comprehensive nature of the restoration: a return not only to one's physical family but also to one's ancestral land and economic standing. It signifies a divinely mandated reversal of misfortune, a re-establishment of the original order, and a complete re-integration into the social and economic fabric of the community.

#### Verse Breakdown
* **"And then shall he depart from thee,"**: This clause signifies the formal and mandatory release of the Israelite servant from the household of their temporary master. The "thee" refers to the master, indicating that the master is required to release the servant at the Jubilee. This departure is not optional but a divine command, marking the definitive end of the contractual period of servitude and the master's claim.
* **"[both] he and his children with him,"**: This phrase emphasizes the comprehensive nature of the liberation. It explicitly includes not only the individual who entered servitude but also any children born to them during that period. This crucial provision ensured that the next generation would not inherit their parent's economic hardship or servitude, thereby securing their future and preserving the family line's connection to their heritage and the land.
* **"and shall return unto his own family,"**: This clause highlights the social and relational restoration central to the Jubilee. The released individual and their children are to be fully re-integrated into their original family unit and kinship network. This return was vital for establishing social identity, providing a network of support, and ensuring the continuation of tribal lineage, preventing the dissolution of families due to economic distress.
* **"and unto the possession of his fathers shall he return."**: This final clause underscores the economic and territorial restoration. The individual is to regain their ancestral land, the portion of the Promised Land originally allotted to their family and tribe. This was the ultimate expression of Jubilee liberty, ensuring economic stability, self-sufficiency, and a tangible link to God's covenant promises, preventing the permanent concentration of land and wealth in a few hands.

#### Literary Devices
The verse employs several significant literary devices to emphasize its profound message of restoration and liberation. The most prominent is **Repetition** of the verb "return" (שׁוּב, _shuv_). The servant "shall return unto his own family, and unto the possession of his fathers shall he return," which powerfully reinforces the central theme of comprehensive restoration and reversal. This dual repetition highlights the complete re-establishment—both socially (to family) and economically (to land)—creating a sense of definitive closure to the period of servitude and a triumphant re-entry into their rightful place. Furthermore, the two "return" clauses exhibit a clear form of **Parallelism**, specifically **Synonymous Parallelism**, where similar ideas are expressed in successive phrases. "Return unto his own family" and "unto the possession of his fathers shall he return" both speak to the re-integration and re-establishment of the individual, reinforcing the completeness and totality of the Jubilee's restorative power. Finally, the entire concept of the Jubilee, as encapsulated in this verse, functions as profound **Symbolism**. It symbolizes God's ultimate sovereignty over His people and their land, His unwavering commitment to justice and equity, and His redemptive plan to liberate those in bondage and restore them to their rightful inheritance. This earthly Jubilee foreshadows a greater, spiritual liberation and restoration yet to come.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:41 is far more than a mere legal statute; it is a profound theological statement about God's character and His covenant relationship with Israel. It reveals a God who is deeply concerned with justice, equity, and the holistic well-being of the vulnerable within His community. The Jubilee system, culminating in this verse's promise of return, demonstrates God's sovereign ownership over all creation, particularly the land of Israel, and His desire to prevent permanent social stratification or economic disenfranchisement among His people. It underscores the foundational principle that human beings are ultimately God's servants, liberated by Him from the bondage of Egypt, and therefore should not be permanently enslaved by one another. This divine concern for restoration and liberty provides a foundational understanding of redemption, both physical and spiritual, echoing throughout the biblical narrative and pointing towards a future, ultimate restoration.
* [Isaiah 61:1-2](/isaiah/61-1-2 "Isaiah 61:1-2 - The Anointed One Proclaims Liberty")
* [Jeremiah 34:8-17](/jeremiah/34-8-17 "Jeremiah 34:8-17 - Broken Covenant and Release of Slaves")
* [Nehemiah 5:1-13](/nehemiah/5-1-13 "Nehemiah 5:1-13 - Nehemiah Addresses Social Injustice")

### REFLECTION AND APPLICATION
Leviticus 25:41, though rooted in the ancient covenant law of Israel, provides timeless and enduring principles for profound reflection and practical application in contemporary life. It challenges us to deeply consider God's heart for restorative justice and His profound concern for those oppressed by economic hardship, crushing debt, or social marginalization. The Jubilee's radical call for a societal reset encourages us to critically examine systems and structures, both within our personal spheres and in broader society, that perpetuate inequality, create cycles of poverty, or prevent people from flourishing in their God-given dignity. It calls believers to embody God's restorative character by actively working towards liberation, advocating for the poor and disenfranchised, and extending grace, forgiveness, and practical support to those in need. Just as the Israelite servant looked forward to a definitive end to their bondage and a joyous return to their inherited land, believers today are invited to live in the hopeful anticipation of ultimate restoration found uniquely in Christ, who frees us from spiritual servitude and restores us to our true identity and inheritance in Him. This verse reminds us that true freedom and human flourishing are found in returning to God's intended design for humanity, a design marked by equity, dignity, and belonging for all.

#### Questions for Reflection
* **In what specific ways does our contemporary society, or even our personal financial and social practices, fall short of the radical equity and restoration envisioned by the Jubilee laws?**
* **How can we, as individuals and as communities of faith, actively participate in bringing about "Jubilee moments" of liberation, debt relief, forgiveness, and restoration for others in our spheres of influence?**
* **What does it mean to truly "return to the possession of our fathers" in a spiritual and theological sense, considering our glorious inheritance in Christ and our adoption into God's family?**

### FAQ
**What was the primary purpose of the Year of Jubilee, as exemplified in Leviticus 25:41?**

Answer:The primary purpose of the Year of Jubilee was to prevent permanent economic and social stratification within Israel, ensuring that every Israelite family retained their ancestral land and that no one would fall into perpetual servitude. As powerfully highlighted in [Leviticus 25:41](/leviticus/25-41 "Leviticus 25:41 - Return to Family and Possession"), it mandated a comprehensive reset every fifty years, during which all land reverted to its original tribal and family owners, and all Israelite indentured servants were set free. This unique system reflected God's ultimate ownership of the land ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land is Mine")) and His compassionate concern for social justice, equity, and the preservation of family heritage within the covenant community. It was a divinely ordained mechanism designed to maintain the foundational tribal structure and prevent the concentration of wealth and power in the hands of a few, ensuring a more egalitarian society.

**Was the Year of Jubilee actually observed throughout Israelite history?**

Answer:While the laws of Jubilee are clearly and meticulously laid out in Leviticus, historical and biblical evidence suggests that its full and consistent observance was likely sporadic, if it occurred at all, throughout much of Israelite history. There are very few explicit mentions of its widespread practice in the historical books of the Old Testament. Prophets like Jeremiah ([Jeremiah 34:8-17](/jeremiah/34-8-17 "Jeremiah 34:8-17 - Broken Covenant and Release of Slaves")) condemned the people for failing to release their servants, implying that the spirit and letter of these laws were often neglected due to human greed and disobedience. However, the *ideal* of the Jubilee remained a profoundly powerful theological concept, embodying God's perfect standard for justice, restoration, and compassion, even if imperfectly applied by His people. Its principles continued to shape Israelite thought and expectations for divine intervention and ultimate redemption, pointing to a future fulfillment.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:41, with its powerful declaration of liberation and comprehensive return to inheritance, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Year of Jubilee, a temporal and earthly system designed to free the oppressed from economic bondage and restore lost inheritances, served as a prophetic shadow and a profound type of the eternal spiritual Jubilee inaugurated by Christ. When Jesus began His public ministry, He famously quoted from [Isaiah 61:1-2](/isaiah/61-1-2 "Isaiah 61:1-2 - The Spirit of the Lord is Upon Me") in the synagogue at Nazareth, declaring, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor" ([Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus Proclaims His Mission")). This "year of the Lord's favor" is a direct and unmistakable reference to the Jubilee, signifying that in Him, the ultimate liberation from the bondage of sin and death has arrived. Through Christ, we are not merely released from temporary servitude to human masters but are eternally freed from sin's dominion ([Romans 6:18](/romans/6-18 "Romans 6:18 - Freed from Sin")) and the curse of the law ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). We are restored not to an earthly family and possession, but to the very family of God as adopted sons and daughters ([Galatians 4:4-7](/galatians/4-4-7 "Galatians 4:4-7 - Adoption as Sons")), and we inherit an imperishable, undefiled, and unfading inheritance reserved in heaven ([1 Peter 1:3-4](/1_peter/1-3-4 "1 Peter 1:3-4 - A Living Hope and Inheritance")). Jesus is the true Jubilee, through whom all who are enslaved by sin can definitively "depart" from their bondage and triumphantly "return" to their rightful place as children of God, possessing an eternal inheritance secured by His perfect sacrifice and glorious resurrection.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 25:28

But if he be not able to restore [it] to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession.

Exodus 21:3

If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

Titus 2:14

Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Leviticus 25:10

And ye shall hallow the fiftieth year, and proclaim liberty throughout [all] the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.

Romans 6:14

For sin shall not have dominion over you: for ye are not under the law, but under grace.

John 8:32

And ye shall know the truth, and the truth shall make you free.