Leviticus 25:44

KJV

Both thy bondmen, and thy bondmaids, which thou shalt have, [shall be] of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.

KJV (with Strong's)

Both thy bondmen {H5650}, and thy bondmaids {H519}, which thou shalt have, shall be of the heathen {H1471} that are round about {H5439} you; of them shall ye buy {H7069} bondmen {H5650} and bondmaids {H519}.

Complete Jewish Bible

"'Concerning the men and women you may have as slaves: you are to buy men- and women-slaves from the nations surrounding you.

Berean Standard Bible

Your menservants and maidservants shall come from the nations around you, from whom you may purchase them.

American Standard Version

And as for thy bondmen, and thy bondmaids, whom thou shalt have; of the nations that are round about you, of them shall ye buy bondmen and bondmaids.

Commentary

### SUMMARY
Leviticus 25:44 delineates a specific legal provision within the Mosaic Law, permitting Israelites to acquire permanent bondservants exclusively from the "heathen" or non-Israelite nations surrounding them. This regulation established a distinct framework for servitude, sharply differentiating the treatment of foreign bondservants from that of fellow Israelites, who could only enter temporary, debt-based servitude. This provision underscores God's unique covenant relationship with Israel, providing specific protections for His chosen people while regulating an existing societal practice within the ancient Near East, reflecting both the realities of the time and God's progressive revelation of justice.

### CONTEXT
* **Literary Context:** Leviticus 25 is a foundational chapter in the book, meticulously detailing the laws concerning the Sabbath Year and the Year of Jubilee. These statutes profoundly emphasize God's ultimate sovereignty and ownership over both the land of Israel and its people, articulating themes of rest, redemption, and restoration. The regulations pertaining to servitude, found in [Leviticus 25:39-55](/leviticus/25-39-55 "Leviticus 25:39-55 - Laws Concerning Servitude"), are presented as an integral extension of these overarching principles. Specifically, [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Regulations for Israelite Servants") outlines the humane treatment and guaranteed release of Israelites who fall into debt-servitude, ensuring they are regarded as hired laborers rather than chattel. Immediately following this, [Leviticus 25:44-46](/leviticus/25-44-46 "Leviticus 25:44-46 - Regulations for Foreign Servants") addresses the conditions for acquiring non-Israelite bondservants, allowing them to be held as permanent, inheritable property. This stark legal contrast powerfully highlights the covenantal distinction between Israel and other nations, with God's law providing unique and unparalleled protections for His chosen people.
* **Historical & Cultural Context:** Within the broader ancient Near East, various forms of servitude and slavery were pervasive and deeply ingrained in the social, economic, and political structures of societies. Unlike the often brutal and lifelong forms of slavery practiced by surrounding cultures, the Mosaic Law did not *institute* slavery but rather *regulated* and significantly *mitigated* its harsher aspects within Israelite society, particularly concerning fellow Israelites. The acquisition of bondservants from foreign nations was a common practice, often stemming from warfare, debt, or voluntary self-sale. However, the Mosaic Law's provisions, such as the [Year of Jubilee](/leviticus/25-10 "Leviticus 25:10 - The Year of Jubilee"), introduced a revolutionary framework for redemption and release for Israelite bondservants, a concept largely unparalleled in the ancient world. Leviticus 25:44 reflects the socio-economic realities of the era while simultaneously demonstrating God's progressive revelation of justice and compassion, even within the constraints of existing societal norms. The explicit distinction between Israelite and non-Israelite bondservants underscored the unique covenant relationship God had with Israel, a people set apart for His purposes.
* **Key Themes:** Leviticus 25:44 contributes significantly to several key theological and narrative themes found throughout Leviticus and the broader Pentateuch. Foremost among these is **God's Sovereignty and Ownership**, asserting that all land and all people ultimately belong to Him, thus establishing the divine right to dictate the terms of their use and relationships. This verse also powerfully emphasizes **Covenantal Distinction**, highlighting the unique status of Israel as God's chosen people, set apart from the surrounding "heathen" nations. This distinction led to different legal and ethical standards applied to Israelites versus foreigners, reflecting God's special protective care for His covenant community. Furthermore, the passage contributes to the theme of **Justice and Compassion**, as God's law, even in regulating existing practices like servitude, consistently aimed to establish a more humane and just society than those of Israel's neighbors, particularly evident in the provisions for the [release of Israelite bondservants](/leviticus/25-39-43 "Leviticus 25:39-43 - Laws for Israelite Servants").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Bondman (Hebrew, _ʻebed'_ H5650):** From the root `ʻâbad` (to serve, work), this term denotes a servant, slave, or bondman. In the context of Leviticus 25:44, it refers to a male individual acquired into permanent servitude. While `ʻebed` can encompass various forms of service, its usage here, juxtaposed with the temporary nature of Israelite servitude, implies a more enduring form of ownership, akin to chattel, though still subject to the broader ethical framework of the Mosaic Law.
* **Bondmaid (Hebrew, _ʼâmâh'_ H519):** This primitive word specifically designates a maidservant or female slave. Paired with `ʻebed`, it completes the category of individuals who could be acquired as permanent bondservants. The inclusion of "bondmaids" highlights the comprehensive nature of the regulation, applying to both male and female foreign individuals.
* **Heathen (Hebrew, _gôwy'_ H1471):** This term, often translated as "nation" or "people," specifically refers to a foreign nation or, by extension, a Gentile. In this verse, "the heathen that are round about you" clearly identifies non-Israelite peoples as the exclusive source for permanent bondservants. The use of `gôwy` underscores the ethnic and covenantal boundary, distinguishing those outside the covenant community of Israel from those within it, for whom different legal provisions applied.
* **Buy (Hebrew, _qânâh'_ H7069):** This primitive root means "to erect," "to create," and by extension, "to procure," especially by purchase. In the context of human beings, `qânâh` refers to the legal transaction of acquiring a person into servitude, typically through payment. This emphasizes the transactional nature of acquiring non-Israelite bondservants, contrasting sharply with the debt-based or poverty-driven servitude of fellow Israelites, who were not to be "sold" as slaves but rather "hired" as laborers (cf. [Leviticus 25:39-40](/leviticus/25-39-40 "Leviticus 25:39-40 - Treatment of Israelite Servants")).

#### Verse Breakdown
* **"Both thy bondmen, and thy bondmaids, which thou shalt have":** This opening clause establishes the subject of the regulation, acknowledging the existing reality of male and female bondservants within Israelite households. It sets the stage for the subsequent divine directive regarding their permissible origin, indicating that the law is not creating a new institution but regulating an established practice.
* **"[shall be] of the heathen that are round about you":** This is the core prescriptive element of the verse, unequivocally stipulating the exclusive source for acquiring permanent bondservants. The phrase "the heathen that are round about you" precisely defines these individuals as non-Israelite peoples, emphasizing the national and ethnic boundary for this specific type of acquisition. This clause stands in direct contrast to the laws governing Israelite bondservants, who could not be held permanently.
* **"of them shall ye buy bondmen and bondmaids":** This concluding phrase reiterates and reinforces the instruction, specifying both the method of acquisition ("buy") and the categories of individuals ("bondmen and bondmaids") to be obtained from these foreign nations. The repetition serves to underscore the legal precision and the intended permanence of this form of servitude, clearly distinguishing it from the temporary arrangements for Israelites.

#### Literary Devices
The primary literary device at play in Leviticus 25:44, particularly when interpreted in conjunction with its surrounding verses, is **Contrast**. The verse sharply contrasts the permissible source and conditions for acquiring non-Israelite bondservants with the strict limitations and humane provisions for Israelite bondservants outlined in [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Regulations for Israelite Servants"). This contrast powerfully highlights the **Covenantal Distinction** inherent in God's law, where the unique relationship between Yahweh and Israel dictated different legal and ethical standards for His chosen people versus the surrounding nations. Furthermore, there is an element of **Legal Repetition**, as the phrase "bondmen and bondmaids" is used multiple times within the verse, reinforcing the specific categories of individuals being discussed and underscoring the legal precision and emphasis of the statute.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:44, while presenting a challenging ethical dilemma for modern readers, reveals profound theological truths about God's absolute sovereignty, His covenantal faithfulness, and the progressive nature of His revelation. It fundamentally underscores the principle that God, as the ultimate owner of all people and the land, possesses the inherent right to establish distinct laws for His covenant people. The explicit distinction in servitude laws reflects God's meticulous desire to protect Israel's unique identity and prevent its people from being permanently subjugated, a powerful echo of their miraculous redemption from Egyptian bondage. This passage also implicitly highlights the pervasive reality of sin in the fallen world, which necessitated such regulations, while simultaneously laying foundational groundwork for a future where all humanity would be brought into a new, universal covenant relationship through Christ.

* [Leviticus 25:10](/leviticus/25-10 "Leviticus 25:10 - The Year of Jubilee and Freedom")
* [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Laws for Israelite Servants")
* [Deuteronomy 23:15-16](/deuteronomy/23-15-16 "Deuteronomy 23:15-16 - Fugitive Slaves and Their Protection")

### REFLECTION AND APPLICATION
Understanding Leviticus 25:44 necessitates careful historical and theological interpretation, acknowledging the vast cultural and ethical differences between ancient Israel and contemporary society. While the Bible records the practice of servitude, it also progressively lays the groundwork for its eventual abolition by consistently emphasizing humane treatment, the inherent dignity of all people as image-bearers of God, and ultimately, the radical equality found in Christ. For believers today, this verse serves as a powerful reminder of God's unwavering covenant faithfulness to Israel and His meticulous care in establishing laws that distinguished His people from the surrounding nations. It challenges us to interpret scripture contextually, recognizing that God's revelation unfolds progressively, moving humanity towards higher ethical standards exemplified in Christ's teachings. Our application must move beyond mere imitation of ancient practices to discerning the underlying, timeless principles of justice, compassion, and the ultimate liberation found in the Gospel, which calls us to advocate for the freedom and dignity of all people.

#### Questions for Reflection
* **How does understanding the historical and cultural context of ancient Near Eastern servitude help us interpret Leviticus 25:44 more accurately and avoid anachronistic judgments?**
* **In what specific ways does the distinction between Israelite and non-Israelite servitude in Leviticus 25 reflect God's unique covenant relationship with Israel and His protective care for His chosen people?**
* **How do the New Testament teachings on love, equality, and mutual respect (e.g., [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Equality in Christ")) transform our understanding of master-servant relationships, even in light of Old Testament passages like this?**
* **What universal principles of justice, human dignity, and the progressive nature of God's revelation can we glean from the broader context of Leviticus 25, even when specific ancient practices differ from modern ethical norms?**

### FAQ
**Does Leviticus 25:44 endorse slavery as a moral good for all time, or does it regulate an existing practice?**

Answer: Leviticus 25:44 does not endorse slavery as a timeless moral good, nor does it institute it. Instead, it meticulously regulates an existing social institution within the specific historical and cultural context of ancient Israel. The Mosaic Law, rather than creating slavery, sought to mitigate its abuses and provide a framework for its practice that was significantly more humane and temporary (for Israelites) than those of surrounding cultures (cf. [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Regulations for Israelite Servants")). This verse, by specifying a source for permanent bondservants, acknowledges the harsh realities of the ancient world while simultaneously demonstrating God's progressive revelation. The overarching trajectory of the Bible moves towards greater human dignity and freedom, culminating in the New Testament's radical teachings on equality, love, and the inherent worth of every individual in Christ, which ultimately undermined the very foundations of slavery.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:44, with its stark distinction between Israelite and foreign bondservants, finds its ultimate Christ-centered fulfillment not in the perpetuation of servitude, but in the radical liberation and new covenant realities brought by Jesus Christ. The Old Testament laws, including those concerning servitude, often highlighted the need for redemption and the covenantal separation of Israel. In Christ, these distinctions are profoundly transcended. He is the ultimate Jubilee, proclaiming "liberty to the captives" and "release to the oppressed" ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus Proclaims His Mission")), thereby fulfilling the spirit of the Jubilee laws by setting humanity free from the true bondage of sin and death ([Romans 6:6](/romans/6-6 "Romans 6:6 - Freed from Sin")). The ethnic and national distinctions that governed Old Covenant servitude are abolished in the new humanity formed in Christ, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Equality in Christ")). Through His sacrificial death and resurrection, Jesus purchased not bondservants, but a people for Himself, redeeming them from every tribe and language and people and nation ([Revelation 5:9](/revelation/5-9 "Revelation 5:9 - The Lamb's Worthiness")). Thus, the temporary and limited provisions of the Old Covenant point forward to the boundless and eternal freedom found in the Lamb of God, who truly liberates all who believe, regardless of their earthly status or origin, making them "free indeed" ([John 8:36](/john/8-36 "John 8:36 - The Son Sets You Free")).

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

Isaiah 14:1

¶ For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.

Isaiah 14:2

And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

Exodus 12:44

But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

Psalms 2:8

Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.

Psalms 2:9

Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

Revelation 2:26

And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

Revelation 2:27

And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.