Leviticus 25:45

KJV

Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that [are] with you, which they begat in your land: and they shall be your possession.

KJV (with Strong's)

Moreover of the children {H1121} of the strangers {H8453} that do sojourn {H1481} among you, of them shall ye buy {H7069}, and of their families {H4940} that are with you, which they begat {H3205} in your land {H776}: and they shall be your possession {H272}.

Complete Jewish Bible

You may also buy the children of foreigners living with you and members of their families born in your land; you may own these.

Berean Standard Bible

You may also purchase them from the foreigners residing among you or their clans living among you who are born in your land. These may become your property.

American Standard Version

Moreover of the children of the strangers that sojourn among you, of them shall ye buy, and of their families that are with you, which they have begotten in your land: and they shall be your possession.

Commentary

### SUMMARY
Leviticus 25:45 delineates the specific regulations for the acquisition and perpetual holding of non-Israelite servants within ancient Israel. This statute permits the purchase of "strangers" (resident aliens) dwelling among the Israelites, along with their families born in the land, to be held as a permanent "possession." This legal provision is set within the broader framework of Leviticus 25, which distinguishes the temporary, Jubilee-bound servitude of Israelites from the lifelong, inheritable servitude of foreigners, underscoring the unique covenantal status of God's chosen people.

### CONTEXT
* **Literary Context:** Leviticus 25 establishes the divine economic and social order for Israel, deeply rooted in the Sabbath principle, which extends beyond weekly rest to encompass land and people. The chapter commences with laws governing the [Sabbatical year](/leviticus/25-1 "Leviticus 25:1 - Laws for the Sabbatical Year") (every seventh year) and the [Jubilee year](/leviticus/25-8 "Leviticus 25:8 - Laws for the Jubilee Year") (every fifty years), mandating land rest, debt cancellation, and the return of ancestral lands. Critically, verses 39-43 meticulously detail the regulations for Israelite bondservants, emphasizing their status as God's servants, redeemed from Egypt, and thus not to be enslaved but treated as hired workers, with mandatory release in the Jubilee year. In stark contrast, verses 44-46, which include verse 45, outline distinct regulations for non-Israelites, permitting their perpetual servitude and inheritance. This deliberate juxtaposition highlights the unique covenantal relationship God had with Israel, which profoundly shaped their social and economic structures and their understanding of freedom.
* **Historical & Cultural Context:** The ancient Near East (ANE) was characterized by widespread forms of servitude, often resulting from debt, war, or economic hardship. The Mosaic Law, while not abolishing this pervasive socio-economic reality, introduced regulations that significantly mitigated its harshness, particularly for Israelites. The "strangers that do sojourn among you" (Hebrew: _toshav_ and _ger_) refer to resident aliens or temporary residents—non-Israelites who had settled within Israelite territory, often for economic reasons, trade, or seeking refuge. These individuals, while afforded certain protections (e.g., [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Oppress a Sojourner")), did not share the same covenantal status, land inheritance rights, or redemptive history as native-born Israelites. The allowance for perpetual servitude of foreigners, while reflecting a common ANE practice, was framed within Israel by broader divine laws that sought to establish a distinct, holy nation, set apart from the surrounding cultures.
* **Key Themes:** Leviticus 25:45 contributes to several overarching themes in the book of Leviticus and the broader Pentateuch. Foremost is the theme of **God's Sovereignty and Ownership**, particularly over the land and His people. The land is God's, and thus cannot be permanently sold ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land is Mine")). Similarly, Israelites are God's servants, redeemed from Egypt, and therefore cannot be permanently enslaved by other Israelites ([Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - God's Ownership of Israel")). This verse also highlights the theme of **Covenant Distinction**, demonstrating the unique legal and social status of Israel as a people set apart by God's covenant. The laws regarding servitude reflect a **Progressive Revelation** of justice and mercy, where God works within existing cultural norms to establish a more righteous society, laying groundwork for future, more expansive understandings of human dignity and freedom. Finally, the passage touches on **Justice and Equity**, albeit within the specific parameters of the Old Covenant, by distinguishing between those within the covenant community and those outside it.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Strangers (Hebrew, _tôwshâb'_):** The Hebrew term H8453, _tôwshâb_, refers to a "dweller" or "resident alien." It specifically denotes a non-native inhabitant who has settled in the land, distinguishing them from a mere temporary lodger (_lūn_) or a native citizen (active participle of _yâshab_). These individuals, while living within Israelite society, did not share the full rights and covenantal standing of the native-born Israelites, making them subject to different legal provisions, including those related to servitude.
* **Buy (Hebrew, _qânâh'_):** The primitive root H7069, _qânâh_, means "to procure, especially by purchase." In this context, it signifies the legal acquisition of an individual's labor or service rights, rather than the outright ownership of a person as chattel. This "buying" could involve a transaction where compensation was given to the individual's family, to the individual themselves (in cases of self-sale due to debt), or as a result of war. It represents a legal transaction that secured a permanent claim to their labor and that of their descendants.
* **Possession (Hebrew, _ʼăchuzzâh'_):** The feminine passive participle H272, _ʼăchuzzâh_, means "something seized, i.e., a possession (especially of land)." Its use here is pivotal, as it contrasts sharply with the temporary nature of Israelite servitude, which was limited by the Jubilee year. For non-Israelite servants, their status as "possession" meant that their servitude was lifelong and inheritable by the Israelite master's descendants, establishing a permanent claim to their labor within the family's assets.

#### Verse Breakdown
* **"Moreover of the children of the strangers that do sojourn among you":** This introductory phrase precisely identifies the specific demographic from whom perpetual servants could be acquired: the descendants of non-Israelite resident aliens who had settled and were living within the Israelite community. This excludes native Israelites and also distinguishes them from transient foreign visitors.
* **"of them shall ye buy, and of their families that [are] with you, which they begat in your land":** This clause clarifies the method of acquisition—purchase—and explicitly states that the right to perpetual servitude extends not only to the adult "strangers" themselves but also to their entire families, specifically including children born to them while residing within Israelite territory. This provision ensured the continuation of this servant class through successive generations within the Israelite household.
* **"and they shall be your possession":** This concluding declaration is a definitive legal pronouncement of their status. Unlike Israelite bondservants who were released at the Jubilee, these non-Israelite servants and their descendants were to be held as inheritable property, signifying a permanent claim to their labor and service within the Israelite household, passed down through generations.

#### Literary Devices
The primary literary device at play in Leviticus 25:45, especially when read in its immediate context, is **Juxtaposition** or **Contrast**. The passage deliberately sets up a stark distinction between the laws governing Israelite bondservants (vv. 39-43) and those for non-Israelite servants (vv. 44-46). For Israelites, servitude was temporary, marked by humane treatment and ultimate release, rooted in God's redemptive act in Egypt ("For they are my servants, which I brought forth out of the land of Egypt" [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - God's Ownership of Israel")). For non-Israelites, however, servitude could be perpetual and inheritable. This contrast highlights the unique covenantal relationship between God and Israel, emphasizing their distinct identity and the special status bestowed upon them as God's redeemed people. The specific **Legal Language** employed, with its prescriptive and declarative tone, further underscores the binding nature of these divine statutes within the Mosaic Law, establishing clear legal categories and entitlements.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:45, while challenging to modern sensibilities, must be understood within the broader theological framework of God's progressive revelation and His unique covenant with Israel. These laws reflect a specific historical and cultural context where various forms of servitude were common. God did not abolish the existing social structures but regulated them, often providing more humane conditions than surrounding nations, particularly for His covenant people. The distinction between Israelite and non-Israelite servitude underscores the theological truth of God's special election of Israel, whom He redeemed from bondage in Egypt to be His own possession. This unique relationship formed the basis for their distinct social and economic laws, setting them apart as a holy nation. While the Mosaic Law provided a framework for justice and order in a fallen world, it also revealed the need for a deeper, spiritual liberation that would transcend ethnic and social distinctions.

* [Leviticus 25:39-43](/leviticus/25-39-43 "Laws for Israelite Bondservants")
* [Deuteronomy 23:15-16](/deuteronomy/23-15-16 "Treatment of Escaped Slaves")
* [Exodus 12:49](/exodus/12-49 "One Law for Native and Sojourner")

### REFLECTION AND APPLICATION
Understanding Leviticus 25:45 requires careful discernment, acknowledging the vast historical and cultural chasm between ancient Israel and contemporary societies. While the text describes a form of perpetual servitude for non-Israelites, it is crucial to avoid anachronistically equating it with modern chattel slavery, which was characterized by racialized dehumanization and brutality. The Mosaic Law, in its context, often served to mitigate the harshness of common ANE practices, providing a legal framework that, while not abolishing servitude, regulated it. For modern believers, this passage prompts reflection on the progressive nature of biblical revelation. While these laws were given for a specific time and people, the overarching trajectory of Scripture moves towards greater justice, compassion, and the ultimate dignity of all humanity as created in God's image. We are called to apply the enduring principles of God's character—His justice, mercy, and desire for freedom—rather than rigidly adhering to every socio-legal detail of the Old Covenant. This passage challenges us to consider how God works within human limitations and cultural realities to reveal His will, ultimately pointing to a future where all are truly free and equal in Christ.

#### Questions for Reflection
* **How does understanding the historical and cultural context of ancient Near Eastern servitude help us interpret Leviticus 25:45 without imposing modern sensibilities anachronistically?**
* **In what ways does the distinction between Israelite and non-Israelite servitude in Leviticus 25 highlight the unique nature of God's covenant with Israel?**
* **How does the New Testament's emphasis on spiritual freedom and equality in Christ challenge or fulfill the Old Testament's socio-legal distinctions regarding servitude?**

### FAQ
**Is Leviticus 25:45 endorsing slavery as we understand it today?**

Answer: No, it is crucial to distinguish between the ancient practice of servitude described in Leviticus 25:45 and the chattel slavery of more recent history, particularly the transatlantic slave trade. Ancient servitude in Israel was a complex socio-economic institution, often arising from debt, poverty, or as a consequence of war. It was not based on race, and while it involved a loss of freedom, it often included legal protections and, for Israelites, a clear path to release (e.g., [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Laws for Israelite Bondservants")). The "buying" of strangers referred to acquiring rights to their labor, not ownership of their person as property without rights. While the perpetual nature of servitude for non-Israelites is challenging, it existed within a legal system that was, in many respects, more humane than those of surrounding nations and was part of God's covenantal framework for a specific people at a specific time.

**How does this verse reconcile with God's character as a God of liberation, as seen in the Exodus?**

Answer: This verse must be understood within the context of God's progressive revelation. God is indeed a God of liberation, as powerfully demonstrated in the [Exodus from Egypt](/exodus/12 "Exodus 12 - The Passover and Exodus"). The Mosaic Law, including regulations on servitude, was given to a people emerging from slavery, establishing a distinct society in a world where servitude was ubiquitous. Rather than immediately abolishing all forms of servitude, God regulated it, placing limits and protections, especially for His covenant people. The distinction in [Leviticus 25](/leviticus/25 "Leviticus 25 - The Sabbatical and Jubilee Years") highlights God's unique relationship with Israel, whom He redeemed from bondage to be His own. While the laws permitted certain forms of servitude, they also instilled principles of justice, compassion, and the ultimate dignity of human life, setting a trajectory towards greater freedom that would be fully realized in Christ.

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:45, with its stark distinction between the temporary servitude of Israelites and the perpetual servitude of non-Israelites, serves as a powerful Old Testament shadow pointing to the ultimate spiritual liberation found in Christ. The Mosaic Law, in its socio-economic distinctions, reveals the limitations of human systems and the need for a deeper, spiritual redemption. Christ fulfills these laws not by merely abolishing them, but by transcending them through His perfect sacrifice and resurrection, which liberates humanity from the ultimate bondage: sin and death. In Christ, the old distinctions—whether Jew or Gentile, slave or free, male or female—are fundamentally overcome in a new spiritual reality, as articulated by Paul in [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Distinction in Christ") and [Colossians 3:11](/colossians/3-11 "Colossians 3:11 - Christ is All and in All"). Jesus declared, "If the Son therefore shall make you free, ye shall be free indeed" ([John 8:36](/john/8-36 "John 8:36 - The Son Sets You Free")), signifying a freedom far greater than any socio-legal release. Believers are no longer slaves to sin but have become "servants of righteousness" ([Romans 6:18](/romans/6-18 "Romans 6:18 - Freed from Sin")) through His redemptive work, fulfilling the deepest longing for liberty that the Old Testament laws could only foreshadow.

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 56:3

¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.

Isaiah 56:6

Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;