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:
Read it in contextRedemption of Servants
Start reading at Leviticus 25:47 (Leviticus 25:47 to Leviticus 25:55).
An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
This unit closes the chapter’s selected reading divisions. The appointed times and land arrangements connect worship, rest, provision, and the treatment of fellow Israelites.
25:47And 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:
25:48After that he is sold he may be redeemed again; one of his brethren may redeem him:
25:49Either 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.
25:50And 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.
25:51If 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.
25:52And 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.
25:53And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight.
25:54And 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.
25:55For 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.
Study content, not yet reviewed.
Who
Who wrote the book? Moses is the traditional author, with the laws presented as the LORD's instructions given through him. Aaron and his sons are key recipients of priestly instructions, not alternate named authors. Biblical references: Leviticus 1:1; Leviticus 27:34. Historical source: Babylonian Talmud, Bava Batra 14b–15a (record of Jewish attribution, not contemporary proof). traditionally held
Who was present or being addressed in this passage? In the surrounding chapter context (Leviticus 23:1–25:55): Moses is to instruct Israel concerning appointed times, sanctuary responsibilities, the sabbath year, and the jubilee. The blasphemer's case in chapter 24 is a narrated incident within those instructions. stated in the text
Who was the book written to? Israel under the Sinai covenant. Some instructions address the whole congregation; others specifically address Aaron and the priests. Biblical references: Leviticus 1:2; Leviticus 6:9; Leviticus 19:2. stated in the text
What
What is the topic of this reading unit? Redemption of Servants. Read Leviticus 25:47 through Leviticus 25:55 as a connected unit. interpretation
How does it contribute to the book? This unit closes the chapter’s selected reading divisions. The appointed times and land arrangements connect worship, rest, provision, and the treatment of fellow Israelites. interpretation
When
When are the events or message set? The laws and priestly narratives are set in Israel's Sinai sanctuary setting. A modern date of composition is not given by a publication statement in the text. book background
Where
What is the book’s geographic setting? The tabernacle and Israel's camp form the main setting. Instructions about priests, offerings, houses, and the land have different immediate objects. book background
Where does the context start?
This passage sits in Redemption of Servants (Leviticus 25:47 to Leviticus 25:55).
Start reading at Leviticus 25:47. An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
How
How does this book connect with Jesus Christ? Hebrews explicitly relates the sacrificial and priestly order to Christ's priesthood and offering. Read the comparison in Hebrews rather than assigning an unsupported meaning to each ritual detail. See Hebrews 9:11, Hebrews 10:1, Hebrews 10:10. interpretation
How should this book guide our response? Take worship, holiness, and the treatment of others seriously. Distinguish ritual uncleanness, moral wrongdoing, and the specific duties of priests; they are not interchangeable categories. interpretation
Cross references from CrossReferences-org (CC BY 4.0).
Macro-Structure
See how this passage fits the chapter and the book.
Macro-Structure of Leviticus 25
Prefilled outline, not yet reviewed.
Leviticus presents the LORD's instructions to Moses for Israel, including priestly duties. A command's immediate audience, sanctuary setting, and covenant purpose should remain visible. The opening identifies Moses as the recipient of speech, not by itself as the narrator of every line. Local headings and stanza divisions are editorial reading aids adapted from public-domain BSB headings; verse boundaries and Scripture links use the KJV. Connections describe the surrounding book movement.
Connection to the wholeThis opening unit introduces the chapter’s movement. The appointed times and land arrangements connect worship, rest, provision, and the treatment of fellow Israelites.
Connection to the wholeThis unit closes the chapter’s selected reading divisions. The appointed times and land arrangements connect worship, rest, provision, and the treatment of fellow Israelites.
interpretation
Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.
Macro-Structure of Leviticus
Prefilled outline, not yet reviewed.
Leviticus presents the LORD's instructions to Moses for Israel, including priestly duties. A command's immediate audience, sanctuary setting, and covenant purpose should remain visible. The opening identifies Moses as the recipient of speech, not by itself as the narrator of every line.
Connection to the wholeThe consecration and beginning of priestly service lead to an account of judgment, emphasizing the seriousness of distinguishing holy from common.
Connection to the wholeThese distinctions order Israel's life around the sanctuary; ritual uncleanness should not automatically be equated with a personal moral offense.
Connection to the wholeThe chapter brings priestly access, blood, and cleansing together in a recurring observance within the covenant's sacrificial order.