Leviticus 25:49

KJV

Either his uncle, or his uncle's son, may redeem him, or [any] that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.

KJV (with Strong's)

Either his uncle {H1730}, or his uncle's {H1730} son {H1121}, may redeem {H1350} him, or any that is nigh {H7607} of kin {H1320} unto him of his family {H4940} may redeem {H1350} him; or if he be able {H5381}, he may redeem {H1350} himself {H3027}.

Complete Jewish Bible

or his uncle or his uncle's son may redeem him; or any near relative of his may redeem him; or, if he becomes rich, he may redeem himself.

Berean Standard Bible

either his uncle or cousin or any close relative from his clan may redeem him. Or if he prospers, he may redeem himself.

American Standard Version

or his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be waxed rich, he may redeem himself.

Commentary

### SUMMARY
Leviticus 25:49 details the specific provisions within Israel's Jubilee laws for the redemption of an Israelite who, due to extreme poverty, has sold themselves into servitude, particularly to a foreign resident. This verse outlines the hierarchical order of responsibility for redemption, prioritizing close family members—an uncle, an uncle's son, or any other near relative—to buy back the enslaved individual. Crucially, it also allows for self-redemption if the individual later acquires the means, ensuring that no Israelite would remain permanently bound by their economic circumstances within the covenant community.

### CONTEXT
* **Literary Context:** Leviticus 25:49 is situated within the broader legal framework of the Sabbatical Year and the Year of Jubilee, as outlined in [Leviticus 25](/leviticus/25 "Leviticus 25 - The Sabbatical and Jubilee Years"). Specifically, it follows the regulations concerning an Israelite who has fallen into poverty and sold themselves to a foreigner or sojourner residing among them, as described in [Leviticus 25:47-48](/leviticus/25-47 "Leviticus 25:47-48 - Selling Oneself to a Sojourner"). The preceding verses establish that Israelites were not to be enslaved as bondservants but were to be treated as hired workers, always retaining their right to redemption. The entire chapter emphasizes God's ultimate ownership of the land and the people, ensuring that land would return to its original families and individuals would not remain in perpetual servitude, culminating in the grand release of the [Year of Jubilee](/leviticus/25-10 "Leviticus 25:10 - The Year of Jubilee").
* **Historical & Cultural Context:** In ancient Near Eastern societies, debt slavery was a common reality, often leading to permanent loss of freedom and family inheritance. However, God's law for Israel, as detailed in [Leviticus 25](/leviticus/25 "Leviticus 25 - Laws of the Sabbatical and Jubilee Years"), provided a unique and compassionate system designed to prevent such irreversible bondage among His covenant people. The concept of the "kinsman-redeemer" (Hebrew: *go'el*) was deeply embedded in Israelite social structure, reflecting a strong emphasis on family solidarity and mutual responsibility. This system ensured that even in dire economic straits, an Israelite would not be permanently assimilated into a foreign household or lose their inheritance and tribal identity. It underscored the theological principle that all Israelites were ultimately servants of God, having been redeemed from slavery in Egypt, and therefore could not be permanently enslaved by human masters, as stated in [Leviticus 25:42](/leviticus/25-42 "Leviticus 25:42 - Israelites are God's Servants").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Redeem (Hebrew, _ga'al'_):** This verb signifies "to buy back," "to ransom," "to reclaim," or "to deliver." It carries strong connotations of restoration and liberation, particularly from a state of bondage, debt, or loss. In the context of Leviticus 25, *ga'al* is not merely a financial transaction but a legal and social act rooted in familial obligation, restoring an individual to their rightful place within the community and their family inheritance. The one who performs this act is the *go'el*, the kinsman-redeemer, who has the right and responsibility to act on behalf of a distressed relative.
* **Nigh of Kin (Hebrew, _qarov'_):** This term literally means "near" or "close," and in this context, it refers to a close relative. It emphasizes the familial relationship required for one to act as a *go'el*. The law specifies a hierarchy of closeness, starting with the uncle and his son, then broadening to any other close family member. This highlights the principle of family solidarity and the duty of those within the family unit to care for their own, preventing the permanent loss of a family member to servitude.

#### Verse Breakdown
* **"Either his uncle, or his uncle's son, may redeem him":** This clause establishes the primary and most immediate responsibility for redemption. The law prioritizes the closest male relatives, recognizing their inherent duty and often their greater capacity to act as a *go'el*. This reflects the patriarchal structure of Israelite society and the strong emphasis on the extended family's role in maintaining the well-being and status of its members.
* **"or [any] that is nigh of kin unto him of his family may redeem him":** This expands the pool of potential redeemers beyond the immediate uncle and his son to include any other close relative within the family. This provision ensures that if the most immediate relatives are unable or unwilling to redeem, the responsibility can fall to a broader network of kin, reinforcing the communal safety net established by God's law. The phrase "of his family" underscores that the redeemer must be a blood relative, not merely a friend or benefactor.
* **"or if he be able, he may redeem himself":** This crucial final clause provides for self-redemption. It acknowledges that an individual's fortunes might change, allowing them to acquire the necessary funds to buy back their own freedom. This demonstrates God's compassionate provision and the inherent dignity of the individual, ensuring that even if no kinsman acts, a path to freedom remains open if circumstances permit. It reinforces the temporary nature of such servitude within Israel.

#### Literary Devices
Leviticus 25:49 employs several literary devices to convey its message. **Repetition** of the verb "redeem" (*ga'al*) three times within this short verse powerfully emphasizes the central action and the core concept of liberation and restoration. This repetition underscores the importance of this provision within the Jubilee laws. The verse also utilizes **Legal Language**, characteristic of the book of Leviticus, with its precise stipulations and hierarchical ordering of responsibility ("Either...or...or..."). This formal language lends authority and clarity to the divine decree. Furthermore, the systematic listing of potential redeemers—uncle, uncle's son, other close kin, or the individual themselves—demonstrates a **Hierarchical Structure** that ensures multiple avenues for freedom, reflecting God's comprehensive care and foresight for His people's welfare.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 25:49 profoundly illustrates God's compassionate justice and His commitment to the freedom and dignity of His covenant people. The institution of the kinsman-redeemer (the *go'el*) reveals a divine design for social welfare, ensuring that poverty and misfortune would not lead to irreversible bondage or the permanent loss of family inheritance. It underscores the theological truth that all Israelites belonged to God, having been redeemed from Egyptian slavery, and therefore could not be permanently enslaved by human masters. This system fostered family solidarity, communal responsibility, and a deep reliance on God's provision, demonstrating that even in dire circumstances, there was a divinely ordained path to restoration and liberty. The concept of redemption, both through a kinsman and through one's own means, highlights God's desire for His people to live in freedom and wholeness.

* [Ruth 4:1-10](/ruth/4-1 "Ruth 4:1-10 - Boaz as Kinsman-Redeemer")
* [Jeremiah 32:6-8](/jeremiah/32-6 "Jeremiah 32:6-8 - Jeremiah Redeems a Field")
* [Psalm 107:2-3](/psalms/107-2 "Psalm 107:2-3 - The Redeemed of the Lord")

### REFLECTION AND APPLICATION
Leviticus 25:49, while rooted in ancient Israelite law, offers timeless principles for reflection and application in contemporary life. It challenges us to consider our responsibility towards those in our families and communities who are vulnerable, oppressed, or trapped by circumstances beyond their control. The divine provision for redemption reminds us that God is a God of liberation, who desires freedom and restoration for all. It calls us to embody the spirit of the *go'el*, actively seeking opportunities to alleviate suffering, advocate for justice, and offer practical assistance to those in need, whether through financial support, mentorship, or simply being a compassionate presence. This verse also implicitly encourages self-reliance and diligence, reminding us that when means are acquired, there is a responsibility to use them for personal and communal betterment. Ultimately, it points us to the profound reality of our own spiritual bondage and the ultimate Redeemer who secures our freedom.

#### Questions for Reflection
* **How does the concept of the "kinsman-redeemer" challenge our modern individualistic tendencies and encourage greater family and community responsibility?**
* **In what practical ways can we, as individuals or as a community, act as "redeemers" for those who are marginalized, indebted, or oppressed in our society today?**
* **How does the provision for self-redemption in this verse speak to the balance between communal support and personal responsibility in God's economy?**

### FAQ
**What was the primary purpose of the redemption laws in Leviticus 25?**

Answer: The primary purpose was to prevent permanent economic and social enslavement among Israelites, ensuring that no one would remain perpetually bound by poverty or lose their family inheritance. These laws upheld the theological principle that all Israelites were ultimately God's servants, having been redeemed from slavery in Egypt, and therefore could not be permanently enslaved by human masters. They also maintained the integrity of tribal land distribution, which was foundational to Israel's identity and livelihood, with all land returning to its original families during the [Year of Jubilee](/leviticus/25-10 "The Year of Jubilee").

**Who was a "kinsman-redeemer" (*go'el*) in ancient Israel?**

Answer: A kinsman-redeemer, or *go'el*, was a close male relative who had the legal and moral right and responsibility to act on behalf of a distressed family member. This could involve buying back land that had been sold ([Leviticus 25:25](/leviticus/25-25 "Redemption of Land")), avenging the blood of a murdered relative ([Numbers 35:19](/numbers/35-19 "Avenger of Blood")), or, as in this verse, redeeming a relative who had sold themselves into servitude. The most famous biblical example is Boaz, who acted as a *go'el* for Naomi and Ruth in the [Book of Ruth](/ruth/4 "Boaz as Kinsman-Redeemer").

**Why was self-redemption permitted if a kinsman was available?**

Answer: Self-redemption was permitted as a final provision, demonstrating God's comprehensive care and the inherent dignity of the individual. While the primary responsibility fell to the kinsman, allowing self-redemption ensured that if a kinsman was unable or unwilling, or if the individual's fortunes improved, a path to freedom was still available. It reinforced the temporary nature of the servitude and the ultimate goal of restoring the Israelite to their full freedom and standing within the community, aligning with the principles of the [Year of Jubilee](/leviticus/25 "The Year of Jubilee").

### CHRIST-CENTERED FULFILLMENT
Leviticus 25:49, with its emphasis on the kinsman-redeemer, powerfully foreshadows the person and work of Jesus Christ. Humanity, enslaved by sin and unable to redeem itself, was in a state of spiritual bondage far more dire than any economic servitude. Just as the Israelite needed a *go'el* to pay the price and restore them to freedom and inheritance, so too did humanity need a divine Kinsman. Jesus, through His incarnation, became our "nigh of kin," fully identifying with humanity while remaining fully divine, thus possessing both the right and the power to redeem. He paid the ultimate price, not with silver or gold, but with His precious blood on the cross, as [1 Peter 1:18-19](/1_peter/1-18 "Redeemed by Christ's Blood") declares. Through His sacrifice, Christ redeems us from the bondage of sin, death, and the law, bringing us into the glorious freedom of the children of God ([Romans 8:21](/romans/8-21 "Freedom from Bondage")). He not only frees us but also restores our lost inheritance—eternal life and communion with God—making us heirs with Him ([Galatians 4:4-7](/galatians/4-4 "Adoption as Sons")). Thus, Jesus is the ultimate *Go'el*, our perfect Kinsman-Redeemer, who fulfills the Old Testament type by securing our spiritual and eternal liberation.

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.