What number verse is Leviticus 25:49 in the Bible?

Leviticus 25:49 is the 3,519th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 25:49 sits at position 3,519.

25:4825:48

Leviticus 25:49

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

A kinsman-redeemer, or *go'el* (from the Hebrew root *gâʼal*, H1350), was a close male relative who possessed the legal and moral right and responsibility to act on behalf of a distressed family member. This sacred duty could involve buying back land that had been sold due to hardship (Leviticus 25:25), avenging the blood of a murdered relative (Numbers 35:19), or, as in Leviticus 25:49, redeeming a relative who had sold themselves into servitude. The most famous and poignant biblical example of a *go'el* is Boaz, who acted as a kinsman-redeemer for Naomi and Ruth in the Book of Ruth, securing their land, lineage, and future.

25:5025:50

Translation

King James Version

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.

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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.

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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.

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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.

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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.

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World English Bible Messianic

or his uncle, or his uncle’s son, may redeem him, or any who is a close relative to him of his family may redeem him; or if he has grown rich, he may redeem himself.

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Geneva Bible (1599)

Or his vncle, or his vncles sonne may bye him out, or any of the kindred of his flesh among his familie, may redeeme him: either if he can get so much, he may bye him selfe out.

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Young's Literal Translation

or his uncle, or a son of his uncle, doth redeem him, or any of the relations of his flesh, of his family, doth redeem him, or--his own hand hath attained--then he hath been redeemed.

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Study This Verse

SUMMARY

Leviticus 25:49 meticulously details the provisions within Israel's Jubilee laws for the redemption of an Israelite who, due to severe economic hardship, has sold themselves into servitude, particularly to a foreign resident. This verse establishes a clear hierarchy of responsibility for such redemption, primarily designating close family members—specifically an uncle, an uncle's son, or any other near relative—as the primary agents. Crucially, it also includes a compassionate provision for self-redemption, allowing the enslaved individual to buy back their own freedom if they later acquire the necessary means, thereby ensuring that no Israelite would remain permanently bound by their economic circumstances within the covenant community, reflecting God's ultimate ownership and desire for His people's liberty.

CONTEXT

Literary Context: Leviticus 25:49 is intricately woven into the broader legal tapestry of the Sabbatical Year and the Year of Jubilee, comprehensively outlined in Leviticus 25. This specific verse directly follows the regulations concerning an Israelite who has fallen into such extreme poverty that they sell themselves to a foreigner or sojourner residing among them, as detailed in Leviticus 25:47-48. The preceding verses establish a foundational principle: Israelites were not to be enslaved as bondservants but were to be treated as hired workers, always retaining their inherent right to redemption. The entire chapter, from its opening declarations about land ownership to its culminating pronouncements, underscores God's ultimate sovereignty over both the land and His people, ensuring that ancestral land would revert to its original families and individuals would not remain in perpetual servitude, culminating in the grand release of the Year of Jubilee.
Historical & Cultural Context: In the ancient Near East, debt slavery was a pervasive and often irreversible reality, frequently leading to the permanent loss of an individual's freedom, family inheritance, and social standing. However, God's divinely ordained law for Israel, meticulously detailed in Leviticus 25, provided a uniquely compassionate and redemptive system designed to prevent such irreversible bondage among His covenant people. The concept of the "kinsman-redeemer" (Hebrew: go'el) was a cornerstone of Israelite social structure, profoundly reflecting a deep emphasis on family solidarity, mutual responsibility, and the preservation of tribal identity. This elaborate system ensured that even in the most dire economic straits, an Israelite would not be permanently absorbed into a foreign household or irrevocably lose their inheritance and tribal affiliation. It powerfully underscored the profound theological principle that all Israelites were ultimately servants of God, having been miraculously redeemed from slavery in Egypt, and therefore could not be permanently enslaved by human masters, as explicitly stated in Leviticus 25:42.
Key Themes: Leviticus 25:49 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Redemption and Liberation, emphasizing God's desire for His people to live in freedom from all forms of bondage, mirroring their foundational liberation from Egypt (Exodus 6:6). The verse also highlights Family Solidarity and Communal Responsibility, demonstrating the intrinsic value of familial ties and the duty of kin to care for and restore one another, preventing the permanent disenfranchisement of any member. Furthermore, it reinforces the theme of God's Sovereignty and Ownership, reminding Israel that both they and their land belong to the Lord, and human economic systems must ultimately submit to His divine order, as seen in the broader regulations of the Jubilee Year. Finally, the provision for self-redemption subtly underscores Individual Dignity and Agency, affirming that even in servitude, an individual retains the potential to regain their freedom through their own means, reflecting God's compassionate regard for each person.

EXPOSITION AND ANALYSIS

Key Word Analysis

Redeem (Hebrew, gâʼal', H1350): This primitive root (H1350) signifies "to buy back," "to ransom," "to reclaim," or "to deliver." It carries profound connotations of restoration and liberation, particularly from a state of bondage, debt, or loss. In the context of Leviticus 25, gâʼal is far more than a mere financial transaction; it is a legal, social, and theological act rooted in familial obligation, designed to restore 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 possesses both the right and the responsibility to act on behalf of a distressed relative.
Uncle (Hebrew, dôwd', H1730): This term (H1730) specifically refers to a father's brother, indicating a close familial relationship. Its inclusion at the forefront of the list of potential redeemers highlights the patriarchal structure of Israelite society and the immediate family's primary responsibility in upholding the welfare and status of its members. The dôwd was considered a highly responsible and capable relative, often holding significant standing within the extended family, making him a natural choice for the initial burden of redemption.
Kin (Hebrew, bâsâr', H7607): While the KJV translates "nigh of kin," the underlying Hebrew words include shᵉʼêr (H7607, flesh, kindred by blood) and bâsâr (H1320, flesh, kin). Focusing on bâsâr, it denotes "flesh" and, by extension, "body," "person," or "kin" (blood relatives). In this verse, it emphasizes the essential requirement that the redeemer must be a blood relative within the family (mishpâchâh, H4940), not merely a friend or benefactor. This underscores the deep-seated principle of familial solidarity and the exclusive right and duty of those within the family unit to act as go'el for their own, preventing the permanent loss of a family member to servitude or assimilation.

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. The inclusion of the "uncle's son" ensures that the responsibility can pass to the next generation if the uncle is unable or deceased, maintaining the familial line of obligation.
"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 blood relative within the broader family unit (mishpâchâh). This provision ensures that if the most immediate relatives are unable or unwilling to redeem, the responsibility can fall to a wider network of kin. This reinforces the communal safety net established by God's law, demonstrating a comprehensive approach to preventing permanent servitude and preserving the family's integrity. 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 the possibility 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 powerfully reinforces the temporary nature of such servitude within Israel and the ultimate goal of restoring the individual to full liberty and their rightful place within the covenant community.

Literary Devices

Leviticus 25:49 masterfully employs several literary devices to convey its profound message. The most prominent is Repetition of the verb "redeem" (gâʼal) three times within this concise verse. This powerful repetition not only emphasizes the central action but also underscores the paramount importance of liberation and restoration within the Jubilee laws. The verse also utilizes precise Legal Language, characteristic of the entire book of Leviticus, with its clear stipulations and hierarchical ordering of responsibility ("Either...or...or..."). This formal, prescriptive language lends unquestionable authority and clarity to the divine decree, leaving no ambiguity regarding the process of redemption. Furthermore, the systematic listing of potential redeemers—starting with the closest kin (uncle, uncle's son) and broadening to other near relatives, and finally, the individual themselves—demonstrates a deliberate Hierarchical Structure. This structure is not merely organizational; it reflects God's comprehensive care and foresight, ensuring multiple avenues for freedom and highlighting the layered responsibilities within the Israelite family and community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 25:49 profoundly illustrates God's compassionate justice and His unwavering commitment to the freedom and inherent 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 foundational theological truth that all Israelites belonged to God, having been miraculously redeemed from Egyptian slavery, and therefore could not be permanently enslaved by human masters, for they were ultimately the Lord's servants. This intricate system fostered deep family solidarity, communal responsibility, and a profound reliance on God's overarching 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 pervasive desire for His people to live in freedom and wholeness, reflecting His own redemptive character.

REFLECTION AND APPLICATION

Leviticus 25:49, while rooted in the specific legal and social context of ancient Israel, offers timeless principles for profound reflection and practical application in contemporary life. It challenges us to critically examine our responsibility towards those in our families, communities, and indeed, the wider world, who are vulnerable, oppressed, or trapped by circumstances seemingly beyond their control—whether economic, social, or spiritual. The divine provision for redemption powerfully reminds us that God is fundamentally a God of liberation, who passionately desires freedom, restoration, and flourishing for all people. This verse calls us to embody the spirit of the go'el in our own spheres of influence, actively seeking opportunities to alleviate suffering, advocate for justice, and offer practical, compassionate assistance to those in need. This might manifest as financial support, mentorship, offering a safe haven, or simply being a compassionate and empowering presence. Furthermore, the allowance for self-redemption implicitly encourages personal responsibility, diligence, and the wise stewardship of resources, reminding us that when means are acquired, there is a responsibility to use them not only for personal betterment but also for the good of the community. Ultimately, this ancient law serves as a profound pointer to the deepest reality of our own spiritual bondage and the ultimate Redeemer who secures our eternal freedom.

Questions for Reflection

How does the concept of the "kinsman-redeemer" challenge our modern individualistic tendencies and encourage a deeper sense of family and community responsibility in our own contexts?
In what practical and tangible ways can we, as individuals or as a faith community, act as "redeemers" for those who are marginalized, indebted, or oppressed in our society today, both locally and globally?
How does the provision for self-redemption in this verse speak to the balance between communal support and personal initiative/responsibility within God's broader economy of grace and human effort?

FAQ

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

Answer: The primary purpose of the redemption laws in Leviticus 25 was multifaceted: to prevent permanent economic and social enslavement among Israelites, ensuring that no one would remain perpetually bound by poverty or irrevocably lose their family inheritance. These laws upheld the profound theological principle that all Israelites were ultimately God's servants, having been miraculously redeemed from slavery in Egypt (Leviticus 25:42), and therefore could not be permanently enslaved by human masters. They also served to maintain the integrity of tribal land distribution, which was foundational to Israel's identity, livelihood, and covenant relationship with God, with all land returning to its original families during the Year of Jubilee.

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

Answer: A kinsman-redeemer, or go'el (from the Hebrew root gâʼal, H1350), was a close male relative who possessed the legal and moral right and responsibility to act on behalf of a distressed family member. This sacred duty could involve buying back land that had been sold due to hardship (Leviticus 25:25), avenging the blood of a murdered relative (Numbers 35:19), or, as in Leviticus 25:49, redeeming a relative who had sold themselves into servitude. The most famous and poignant biblical example of a go'el is Boaz, who acted as a kinsman-redeemer for Naomi and Ruth in the Book of Ruth, securing their land, lineage, and future.

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

Answer: Self-redemption was permitted as a crucial final provision, demonstrating God's comprehensive care for His people and His profound respect for the inherent dignity and agency of the individual. While the primary responsibility for redemption fell to the kinsman, allowing self-redemption ensured that if a kinsman was unable or unwilling to act, or if the individual's economic fortunes improved, a clear and accessible path to freedom was still available. This provision powerfully reinforced the temporary nature of the servitude and underscored the ultimate divine goal of restoring every Israelite to their full freedom and standing within the covenant community, aligning perfectly with the overarching principles of the Year of Jubilee.

CHRIST-CENTERED FULFILLMENT

Leviticus 25:49, with its profound emphasis on the kinsman-redeemer, serves as a powerful and poignant foreshadowing of the person and redemptive work of Jesus Christ. Humanity, in its fallen state, finds itself enslaved by sin, death, and the law, a spiritual bondage far more dire and inescapable than any economic servitude. Just as the impoverished 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 miraculous incarnation, became our "nigh of kin," fully identifying with humanity in every way, yet remaining perfectly divine, thus possessing both the inherent right and the infinite power to redeem. He paid the ultimate, unpayable price, not with perishable silver or gold, but with His own precious blood shed on the cross, as 1 Peter 1:18-19 so eloquently declares. Through His perfect sacrifice, Christ redeems us from the bondage of sin, the tyranny of death, and the condemnation of the law, bringing us into the glorious freedom of the children of God (Romans 8:21). He not only frees us from spiritual slavery but also restores our lost spiritual inheritance—eternal life, adoption into God's family, and communion with the Father—making us co-heirs with Him (Galatians 4:4-7). Thus, Jesus stands as the ultimate and perfect Go'el, our divine Kinsman-Redeemer, who fully and eternally fulfills the Old Testament type by securing our spiritual and eternal liberation, granting us an inheritance that is imperishable, undefiled, and unfading (1 Peter 1:3-4).

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Commentary on Leviticus 25 verses 39–55

39 ¶ And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:

40 But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile:

41 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.

42 For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.

43 Thou shalt not rule over him with rigour; but shalt fear thy God.

44 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.

45 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.

46 And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.

47 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:

48 After that he is sold he may be redeemed again; one of his brethren may redeem him:

49 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.

50 And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him.

51 If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for.

52 And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption.

53 And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight.

54 And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him.

55 For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God.

We have here the laws concerning servitude, designed to preserve the honour of the Jewish nation as a free people, and rescued by a divine power out of the house of bondage, into the glorious liberty of God's sons, his first-born. Now the law is,

I. That a native Israelite should never be made a bondman for perpetuity. If he was sold for debt, or for a crime, by the house of judgment, he was to serve but six years, and to go out the seventh; this was appointed, Exo 21:2. But if he sold himself through extreme poverty, having nothing at all left him to preserve his life, and if it was to one of his own nation that he sold himself, in such a case it is here provided, 1. That he should not serve as a bond-servant (Lev 25:39), nor be sold with the sale of a bondman (Lev 25:42); that is, "it must not be looked upon that his master that bought him had as absolute a property in him as in a captive taken in war, that might be used, sold, and bequeathed, at pleasure, as much as a man's cattle; no, he shall serve thee as a hired servant, whom the master has the use of only, but not a despotic power over." And the reason is, They are my servants, Lev 25:42. God does not make his servants slaves, and therefore their brethren must not. God had redeemed them out of Egypt, and therefore they must never be exposed to sale as bondmen. The apostle applies this spiritually (Co1 7:23), You are bought with a price, be not the servants of men, that is, "of the lusts of men, no, nor of your own lusts;" for, having become the servants of God, we must not let sin reign in our mortal bodies, Rom 6:12, Rom 6:22. 2. That while he did serve he should not be ruled with rigour, as the Israelites were in Egypt, Lev 25:43. Both his work and his usage must be such as were fitting for a son of Abraham. Masters are still required to give to their servants that which is just and equal, Col 4:1. They may be used, but must not be abused. Those masters that are always hectoring and domineering over their servants, taunting them and trampling upon them, that are unreasonable in exacting work and giving rebukes, and that rule them with a high hand, forget that their Master is in heaven; and what will they do when he rises up? as holy Job reasons with himself, Job 31:13, Job 31:14. 3. That at the year of jubilee he should go out free, he and his children, and should return to his own family, Lev 25:41. This typified our redemption from the service of sin and Satan by the grace of God in Christ, whose truth makes us free, Joh 7:32. The Jewish writers say that, for ten days before the jubilee-trumpet sounded, the servants that were to be discharged by it did express their great joy by feasting, and wearing garlands on their heads: it is therefore called the joyful sound, Psa 89:15. And we are thus to rejoice in the liberty we have by Christ.

II. That they might purchase bondmen of the heathen nations that were round about them, or of those strangers that sojourned among them (except of those seven nations that were to be destroyed); and might claim a dominion over them, and entail them upon their families as an inheritance, for the year of jubilee should give no discharge to them, Lev 25:44, Lev 25:46. Thus in our English plantations the negroes only are used as slaves; how much to the credit of Christianity I shall not say. Now, 1. This authority which they had over the bondmen whom they purchased from the neighbouring nations was in pursuance of the blessing of Jacob, Gen 27:29, Let people serve thee. 2. It prefigured the bringing in of the Gentiles to the service of Christ and his church. Ask of me, and I will give thee the heathen for thy inheritance, Psa 2:8. And it is promised (Isa 61:5), Strangers shall stand and feed your flocks, and the sons of the alien shall be your vine-dressers; see Rev 2:26, Rev 2:27. The upright shall have the dominion in the morning, Psa 49:14. 3. It intimates that none shall have the benefit of the gospel jubilee but those only that are Israelites indeed, and the children of Abraham by faith: as for those that continue heathenish, they continue bondmen. See this turned upon the unbelieving Jews themselves, Gal 4:25, where Jerusalem, when she had rejected Christ, is said to be in bondage with her children. Let me only add here that, though they are not forbidden to rule their bondmen with rigour, yet the Jewish doctors say, "It is the property of mercy, and way of wisdom, that a man should be compassionate, and not make his yoke heavy upon any servant that he has."

III. That if an Israelite sold himself for a servant to a wealthy proselyte that sojourned among them care should be taken that he should have the same advantages as if he had sold himself to an Israelite, and in some respects greater. 1. That he should not serve as a bondman, but as a hired servant, and not to be ruled with rigour (Lev 25:53), in thy sight, which intimated that the Jewish magistrates should particularly have an eye to him, and, if he were abused, should take cognizance of it, and redress his grievances, though the injured servant did not himself complain. Also he was to go free at the year of jubilee, Lev 25:54. Though the sons of strangers might serve them for ever, yet the sons of Israel might not serve strangers for ever; yet the servant here, having made himself a slave by his own act and deed, should not go out in the seventh year of release, but in the jubilee only. 2. That he should have this further advantage that he might be redeemed again before the year of jubilee, Lev 25:48, Lev 25:49. He that had sold himself to an Israelite might, if ever he was able, redeem himself, but his relations had no right to redeem him. "But if a man sold himself to a stranger," the Jews say, "his relations were urged to redeem him; if they did not, it was fit that he should be redeemed at the public charge," which we find done, Neh 5:8. The price of his ransom was to be computed according to the prospect of the year of jubilee (Lev 25:50-52), as in the redemption of land, Lev 25:15, Lev 25:16. The learned bishop Patrick quotes one of the Jewish rabbin for an evangelical exposition of that appointment (Lev 25:48), One of his brethren shall redeem him. "This Redeemer," says the rabbi, "is the Messiah, the Son of David." They expected this Messiah to be their Redeemer out of their captivity, and to restore them to their own land again; but we welcome him as the Redeemer who shall come to Zion, and shall turn away ungodliness from Jacob, for he shall save his people from their sins; and under this notion there were those that looked for redemption in Jerusalem.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 39–55. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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