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, situated within the "Book of the Covenant," reveals God's profound concern for the vulnerable by establishing 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 freedom. This radical provision not only serves as a severe penalty for the master's abuse but also as a divine act of compensation, underscoring the inherent dignity and worth of every individual, regardless of their social or economic status, and placing clear limits on human authority.

### CONTEXT
* **Literary Context:** Exodus 21:26 is part of the "Book of the Covenant," a detailed collection of civil and cultic laws delivered by God to Moses at Mount Sinai, beginning in [Exodus 20:22](/exodus/20-22 "Exodus 20:22 - Introduction to the Book of the Covenant") and extending through [Exodus 23:33](/exodus/23-33 "Exodus 23:33 - Conclusion to the Book of the Covenant"). These laws elaborate on the principles of the Ten Commandments, providing practical guidelines for the newly formed nation of Israel. Specifically, this verse falls within a section addressing personal injury, property rights, and the treatment of various social groups. It immediately follows the well-known principle of *lex talionis*, "an eye for an eye, a tooth for a tooth," found in [Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Lex Talionis"). However, for servants, the application of justice shifts from direct physical retaliation to emancipation, a distinct and more merciful form of restitution. The subsequent verse, [Exodus 21:27](/exodus/21-27 "Exodus 21:27 - Loss of a Tooth"), extends this same principle to the loss of a tooth, reinforcing the severity of permanent injury to a servant.
* **Historical & Cultural Context:** In the ancient Near East, various forms of servitude were common, often stemming from debt, poverty, or capture in war. However, Israelite law, as revealed in the Torah, presented a remarkably distinct approach to the treatment of servants compared to contemporary legal codes like the Code of Hammurabi. While other codes often treated slaves as mere property, with limited rights and harsh penalties for harm, Israelite law infused a profound sense of human dignity into the status of a servant. Servitude in Israel was typically not chattel slavery but rather a temporary condition, often for six years ([Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants")), or a means of debt repayment. The loss of an eye was a catastrophic injury in an agrarian society, severely impairing a person's ability to work, earn a living, and navigate daily life. By mandating freedom as compensation, this law not only provided significant protection for the vulnerable but also placed a clear and radical limitation on the authority of a master, emphasizing that a servant, though under another's authority, possessed inherent worth and was not to be treated as disposable property.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Servant (Hebrew, _'eved'_):** The Hebrew term עֶבֶד (*'eved'*) is broad, encompassing various forms of servitude, from a bondservant (often temporary, due to debt or poverty) to a permanent slave, or even a king's official. In the context of Exodus 21, particularly verses 2-11 and 26-27, it primarily refers to an individual under the authority of another, often economically dependent. The law here applies to both male and female servants, emphasizing universal protection for those in subservient positions within the household.
* **Smite (Hebrew, _nakah'_):** The verb נָכָה (*nakah'*) signifies a forceful strike, hit, or blow. It implies an intentional act of violence or a severe, reckless blow that results in injury. The use of this word underscores that the master's action was not accidental or minor, but rather a significant physical assault that led to a permanent disabling condition.
* **Perish (Hebrew, _'abad'_):** The verb אָבַד (*'abad'*) means to be lost, destroyed, or to perish. In this context, it specifically refers to the permanent and irreversible loss of the eye's function—it is destroyed or rendered useless. This emphasizes the debilitating and lasting nature of the injury, making it a critical condition that triggers the severe consequence of emancipation.

#### Verse Breakdown
* **"And if a man smite the eye of his servant, or the eye of his maid":** This clause sets the condition for the law's application. "A man" refers to the master of the household. The explicit mention of "his servant" (male) and "his maid" (female) highlights the comprehensive scope of this protection, extending to all under the master's authority, regardless of gender. The focus on the "eye" signifies a vital organ, crucial for livelihood and daily function, making its loss a profoundly debilitating injury.
* **"that it perish":** This phrase clarifies the severity required for the law to apply. It is not merely a bruise or temporary injury, but a permanent destruction or loss of the eye's sight. This ensures that the penalty of freedom is reserved for truly catastrophic and life-altering harm.
* **"he shall let him go free for his eye's sake":** This is the core of the statute and its radical provision. The master is legally obligated to grant the servant immediate freedom. "For his eye's sake" emphasizes 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 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.

#### Literary Devices
The passage employs several significant literary devices. **Legal Precedent** is the primary device, as this verse establishes a specific, non-negotiable rule within the Israelite legal code, setting a standard for justice and human treatment. There is a clear **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 for servants. This contrast highlights God's special concern for the vulnerable and His intention to provide a more merciful 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 dignity, and their overall well-being. The 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 over the economic interests or unchecked authority of masters.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:26 powerfully articulates several foundational theological themes. At its heart, it reveals God's unwavering commitment to justice and His profound compassion for the vulnerable and marginalized. While servitude was 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 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.

* [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Laws Concerning Servants")
* [Leviticus 25:39-43](/leviticus/25-39 "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. It calls us to reflect on the nature of authority and responsibility in all spheres of life—from the workplace to the home, from leadership in the church to civic governance. We are challenged to consider how we exercise power over others, particularly those who may be in vulnerable or dependent positions. The verse compels us 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. It reminds us that exploitation, abuse, or any action that diminishes another's personhood is an affront to God. Furthermore, this passage inspires us to be advocates for justice, to speak out against oppression, and to work towards systems that protect the rights and well-being of the marginalized, reflecting God's own heart for fair treatment and 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?**
* **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?**
* **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?**

### 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 ([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")). 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 prohibited from ruling over Hebrew servants with harshness ([Leviticus 25:39-43](/leviticus/25-39 "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 "Leviticus 25:44-46 - Foreign Slaves")), even their treatment was subject to the broader ethical principles of Israelite law, which emphasized justice and compassion, setting it apart from more brutal 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 equal social standing, ensuring proportional justice. However, for a servant, the application of this principle was modified due to their vulnerable 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 purposes: it was a severe deterrent against abuse by masters, a 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 profound statement about the inherent dignity 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.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:26, with its radical provision for the freedom of an injured servant, points forward to the ultimate liberator, Jesus Christ. While the Old Testament law provided glimpses of God's heart for justice and compassion, it was limited in its scope and unable to fully address the deepest human bondage: sin. Jesus, in His earthly ministry, perfectly embodied the spirit of this law, declaring His 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 "Luke 4:18-19 - Jesus's Mission Statement"), quoting Isaiah). He consistently ministered to the marginalized, the sick, and the outcast, restoring their dignity and offering them spiritual sight and true freedom. 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 price for our spiritual blindness and bondage to sin, thereby granting us eternal freedom 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 "John 13:34-35 - A New Commandment")) elevates the Old Testament's concern for the vulnerable to its fullest expression, calling us to treat others with the same sacrificial 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.