Exodus 21:26

KJV

And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.

KJV (with Strong's)

And if a man {H376} smite {H5221} the eye {H5869} of his servant {H5650}, or the eye {H5869} of his maid {H519}, that it perish {H7843}; he shall let him go {H7971} free {H2670} for {H8478} his eye's {H5869} sake.

Complete Jewish Bible

"If a person hits his male or female slave's eye and destroys it, he must let him go free in compensation for his eye.

Berean Standard Bible

If a man strikes and blinds the eye of his manservant or maidservant, he must let the servant go free as compensation for the eye.

American Standard Version

And if a man smite the eye of his servant, or the eye of his maid, and destroy it; he shall let him go free for his eye’s sake.

Commentary

### SUMMARY
Exodus 21:26, nestled within the "Book of the Covenant," unveils a profound aspect of divine justice and compassion by legislating a unique legal precedent for servants. This statute mandates that if a master permanently injures the eye of their servant, the servant is to be granted immediate and unconditional freedom. This radical provision serves not only as a severe penalty for the master's abuse but also as a divinely ordained form of compensation, underscoring the inherent dignity and worth of every individual, irrespective of their social or economic status, and placing clear, God-given limits on human authority.

### CONTEXT
* **Literary Context:** Exodus 21:26 is an integral part of the "Book of the Covenant," a comprehensive legal corpus delivered by God to Moses on Mount Sinai, commencing in [Exodus 20:22](/exodus/20-22 "Exodus 20:22 - Introduction to the Book of the Covenant") and concluding in [Exodus 23:33](/exodus/23-33 "Exodus 23:33 - Conclusion to the Book of the Covenant"). These laws serve as practical applications and elaborations of the Ten Commandments, providing the nascent nation of Israel with ethical and judicial guidelines for communal life. This specific verse is situated within a section addressing personal injury and the treatment of vulnerable social groups. It immediately follows the well-known principle of *lex talionis*, "an eye for an eye, a tooth for a tooth," articulated in [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Lex Talionis"). However, for servants, the application of justice diverges significantly from direct physical retaliation, shifting instead to emancipation—a distinct and profoundly merciful form of restitution that prioritizes human dignity. The subsequent verse, [Exodus 21:27](/exodus/21-27 "Exodus 21:27 - Loss of a Tooth"), extends this precise principle to the loss of a tooth, reinforcing the severity with which the law regarded permanent injury to a servant.

* **Historical & Cultural Context:** In the broader ancient Near East, various forms of servitude were pervasive, frequently arising from debt, poverty, or capture during warfare. However, the legal framework established by the Torah for Israel presented a remarkably distinct and progressive approach to the treatment of servants when contrasted with contemporary legal codes, such as the Code of Hammurabi. While other codes often relegated slaves to the status of mere property, affording them limited rights and imposing harsh penalties for harm, Israelite law imbued the status of a servant with a profound sense of human dignity. Servitude in Israel, particularly for fellow Israelites, was typically not chattel slavery but rather a temporary condition, often limited to six years ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants")), or a structured means of debt repayment. The loss of an eye constituted a catastrophic injury in an agrarian society, severely impeding an individual's capacity to work, earn a livelihood, and navigate daily life. By mandating freedom as compensation, this law not only provided unprecedented protection for the vulnerable but also imposed a radical and clear limitation on the authority of a master, unequivocally asserting that a servant, though under another's authority, possessed inherent worth and was not to be treated as disposable property.

* **Key Themes:** Exodus 21:26 contributes significantly to several overarching theological and narrative themes within the Book of Exodus and the broader Pentateuch. Foremost among these is the theme of **Divine Justice and Compassion**, demonstrating God's meticulous concern for the equitable treatment of all people, especially the vulnerable and marginalized. It underscores the **Sanctity of Human Life and Dignity**, asserting that every individual, regardless of social standing, is created in God's image and possesses intrinsic value that transcends economic utility. The law also highlights the **Limitations of Human Authority**, revealing that no master possesses absolute power over another human being, and that abuse of power incurs severe, divinely mandated consequences. Furthermore, it exemplifies God's **Redemptive and Restorative Nature**, offering freedom as a form of restitution for irreparable harm, transforming a state of bondage into one of liberty. This radical provision serves as a foundational element in Israel's unique legal identity, reflecting the character of their covenant God who "executes justice for the orphan and the widow, and loves the strangers, providing them food and clothing" ([Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Vulnerable")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Man (Hebrew, _ʼîysh'_):** The Hebrew term אִישׁ (*ʼîysh'*) refers to a man as an individual or a male person, often used as an adjunct to a more definite term. In this context, it designates the master or owner of the servant, emphasizing the personal responsibility of the individual in authority for their actions.
* **Smite (Hebrew, _nâkâh'_):** The verb נָכָה (*nâkâh'*) signifies to strike, hit, or deliver a blow, either lightly or severely, literally or figuratively. Its usage here implies a forceful, intentional, or severely reckless act of violence by the master that directly results in injury. This is not an accidental bump but a significant physical assault leading to a disabling condition.
* **Perish (Hebrew, _shâchath'_):** The verb שָׁחַת (*shâchath'*) means to decay, ruin, destroy, or be lost. In the context of the eye, it specifically denotes the permanent and irreversible loss of its function—it is destroyed or rendered useless. This emphasizes the debilitating and lasting nature of the injury, establishing it as a critical condition that triggers the severe consequence of emancipation.
* **Free (Hebrew, _chophshîy'_):** The term חָפְשִׁי (*chophshîy'*) means exempt, particularly from bondage, tax, or care. Here, it denotes the state of being released from servitude, granted liberty. This word highlights the radical nature of the compensation: the servant gains complete legal freedom, a status transformation that was exceptionally rare for such injuries in the ancient world.

#### Verse Breakdown
* **"And if a man smite the eye of his servant, or the eye of his maid":** This opening clause establishes the specific conditions under which the law applies. "A man" explicitly refers to the master of the household, highlighting personal accountability. The deliberate inclusion of both "his servant" (male, _'ebed'_) and "his maid" (female, _'amah'_) underscores the comprehensive scope of this protection, extending to all individuals under the master's authority, irrespective of gender. The focus on the "eye" is significant, as it represents a vital organ crucial for livelihood, navigation, and interaction, making its loss a profoundly debilitating injury.
* **"that it perish":** This crucial phrase specifies the necessary severity of the injury for the law to be invoked. It is not merely a temporary bruise or minor injury, but the permanent destruction or complete loss of the eye's sight or function. This ensures that the severe penalty of freedom is reserved for truly catastrophic and life-altering harm, distinguishing it from lesser injuries.
* **"he shall let him go free for his eye's sake":** This is the core of the statute and its revolutionary provision. The master is legally and divinely obligated to grant the injured servant immediate and unconditional freedom. The phrase "for his eye's sake" underscores that this emancipation is a direct, divinely ordained form of compensation for the irreparable harm inflicted. Rather than a retaliatory "eye for an eye" (which would be applied to a free person), the servant receives the ultimate gift of liberty, transforming their legal and social status and providing a new opportunity for life outside of bondage. This demonstrates God's unique compassion for the vulnerable and a profound valuation of human dignity over property rights or economic considerations.

#### Literary Devices
The passage employs several significant literary devices that amplify its meaning and impact. **Legal Precedent** is the primary device, as this verse establishes a specific, non-negotiable rule within the Israelite legal code, setting a foundational standard for justice and human treatment. There is a powerful **Contrast** drawn between the *lex talionis* applied to injuries between free persons ([Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Lex Talionis")) and the unique compensatory emancipation mandated for servants. This contrast highlights God's special concern for the vulnerable and His intention to provide a more merciful and dignity-affirming form of justice for those in subservient positions. The law itself functions as **Symbolism**, with the eye representing not only physical sight but also the servant's ability to work, their autonomy, their dignity, and their overall well-being. The permanent loss of the eye, therefore, symbolizes a profound assault on their very personhood, which is then compensated by the ultimate symbol of restoration: freedom. Furthermore, the entire statute serves as a powerful **Theological Statement**, revealing God's character as a just, compassionate, and sovereign Lawgiver who prioritizes human dignity and the welfare of the oppressed above the economic interests or unchecked authority of masters.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:26 powerfully articulates several foundational theological themes that resonate throughout biblical revelation. At its heart, it reveals God's unwavering commitment to justice and His profound compassion for the vulnerable and marginalized. While various forms of servitude were a reality of the ancient world, God's law consistently sought to mitigate its harshness, ensuring that even those in positions of subservience were treated with inherent dignity as image-bearers of God. This statute radically limits human authority, demonstrating that no master has absolute power over another human being, and that abuse of power carries severe, divinely mandated consequences. Emancipation for injury elevates the value of a person's body and livelihood above their status as property, providing a radical form of restitution that was unique in the ancient Near East and foreshadows a broader biblical ethic of care for the oppressed and a deep concern for human flourishing.

* [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Laws Concerning Servants' Release")
* [Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Treatment of Hebrew Servants")
* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Oppressing the Poor")

### REFLECTION AND APPLICATION
Exodus 21:26 transcends its ancient context to offer timeless principles for believers today, challenging us to embody God's heart for justice and dignity in our contemporary world. It calls us to reflect deeply on the nature of authority and responsibility in all spheres of life—from the dynamics within our workplaces to the relationships in our homes, from leadership in the church to civic governance. We are compelled to critically examine how we exercise power over others, particularly those who may be in vulnerable, dependent, or subordinate positions. The verse underscores the imperative to uphold the inherent dignity and worth of every individual, recognizing that all are created in God's image, regardless of their social standing, economic status, or perceived contribution to society. It serves as a stark reminder that exploitation, abuse, or any action that diminishes another's personhood is an affront to God's character and His design for humanity. Furthermore, this passage inspires us to be active advocates for justice, to courageously speak out against oppression, and to diligently work towards establishing and supporting systems that protect the rights and well-being of the marginalized, thereby reflecting God's own passionate concern for fair treatment and comprehensive restitution for harm.

#### Questions for Reflection
* **How does this ancient law challenge our contemporary views on labor practices, human rights, and the accountability of those in positions of power, especially within corporations or institutions?**
* **In what ways might we, as individuals or communities, inadvertently "smite" or diminish the dignity and well-being of others through our actions, words, or neglect, even without physical harm?**
* **What practical steps can we take to actively advocate for and protect the vulnerable in our society, ensuring that justice and compassion are extended to all, particularly those who lack a voice or power?**

### FAQ
**Was slavery in ancient Israel the same as chattel slavery in other cultures or later historical periods?**

Answer: No, the "servitude" described in ancient Israelite law, particularly for fellow Israelites, was fundamentally different from the chattel slavery practiced in many other cultures, including later transatlantic slavery. Israelite servitude was often a temporary condition, typically lasting six years, after which the servant was to be released with provisions and generosity ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants"); [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Laws Concerning Servants' Release")). It was primarily a means of debt repayment or economic survival for those in poverty, not a system based on race or permanent ownership. Masters were explicitly prohibited from ruling over Hebrew servants with harshness ([Leviticus 25:39-43](/leviticus/25-39-43 "Leviticus 25:39-43 - Treatment of Hebrew Servants")), and laws like Exodus 21:26-27 provided significant protections, including automatic freedom for severe injury. While foreign slaves could be held permanently ([Leviticus 25:44-46](/leviticus/25-44-46 "Leviticus 25:44-46 - Foreign Slaves")), even their treatment was subject to the broader ethical principles of Israelite law, which emphasized justice, compassion, and the prohibition of abuse, setting it apart from more brutal and dehumanizing forms of slavery.

**Why was freedom the penalty for injuring a servant's eye, rather than "an eye for an eye" as stated elsewhere in the Law?**

Answer: The principle of "an eye for an eye" (*lex talionis*) found in [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Lex Talionis") was primarily applied to injuries between free persons of relatively equal social standing, ensuring proportional justice and preventing excessive retaliation. However, for a servant, the application of this principle was profoundly modified due to their vulnerable and dependent status. Instead of a master suffering a retaliatory injury, the penalty for permanently damaging a servant's eye (or tooth, as in [Exodus 21:27](/exodus/21-27 "Exodus 21:27 - Loss of a Tooth")) was the servant's immediate and unconditional freedom. This radical provision served multiple crucial purposes: it was a severe deterrent against abuse by masters, a profound form of divine compensation for the servant's debilitating injury (as freedom was considered a greater restitution than mere physical retaliation for someone in servitude), and a powerful statement about the inherent dignity and value of the individual. It highlighted God's special concern for the marginalized and vulnerable, ensuring that their personhood was valued above their status as property, thereby elevating justice beyond mere equivalence to encompass compassion and restoration.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:26, with its radical provision for the freedom of an injured servant, points forward with profound theological significance to the ultimate Liberator, Jesus Christ. While the Old Testament law provided glimpses of God's unwavering heart for justice and compassion, it was limited in its scope and unable to fully address the deepest human bondage: sin and spiritual blindness. Jesus, in His earthly ministry, perfectly embodied and fulfilled the spirit of this law, declaring His divine mission to "proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" ([Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus's Mission Statement"), quoting Isaiah). He consistently ministered to the marginalized, the sick, and the outcast, restoring their dignity, offering them spiritual sight, and granting them true freedom from the dominion of sin and death. Just as the injured servant was granted freedom for the sake of their eye, Christ's sacrificial death on the cross serves as the ultimate act of restitution, paying the infinite price for our spiritual blindness and our bondage to sin, thereby granting us eternal freedom, adoption as sons and daughters, and reconciliation with God ([Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Freedom in Christ"); [Romans 6:22](/romans/6-22 "Romans 6:22 - Freed from Sin")). In Christ, the value of every human life is affirmed beyond measure, and His New Covenant command to "love one another as I have loved you" ([John 13:34-35](/john/13-34-35 "John 13:34-35 - A New Commandment")) elevates the Old Testament's concern for the vulnerable to its fullest, most sacrificial expression, calling us to treat others with the same radical love and respect that He demonstrated, recognizing that in serving "the least of these," we serve Him ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - The Least of These")).

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

Nehemiah 5:5

Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power [to redeem them]; for other men have our lands and vineyards.

Ephesians 6:9

And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Proverbs 22:22

¶ Rob not the poor, because he [is] poor: neither oppress the afflicted in the gate:

Proverbs 22:23

For the LORD will plead their cause, and spoil the soul of those that spoiled them.

Exodus 21:20

And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

Colossians 4:1

¶ Masters, give unto [your] servants that which is just and equal; knowing that ye also have a Master in heaven.

Psalms 72:12

For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.