Exodus 21:7

KJV

And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

KJV (with Strong's)

And if a man {H376} sell {H4376} his daughter {H1323} to be a maidservant {H519}, she shall not go out {H3318} as the menservants {H5650} do {H3318}.

Complete Jewish Bible

"If a man sells his daughter as a slave, she is not to go free like the men-slaves.

Berean Standard Bible

And if a man sells his daughter as a servant, she is not to go free as the menservants do.

American Standard Version

And if a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do.

Commentary

### SUMMARY
Exodus 21:7, a pivotal verse within the "Book of the Covenant," addresses the unique legal status of a daughter sold into servitude by her father, typically due to severe economic distress. This statute establishes a crucial distinction, stipulating that her release conditions differ significantly from those of male Hebrew servants. This differentiation highlights God's profound concern for the vulnerable, particularly women, within the ancient Near Eastern societal framework, aiming to regulate and humanize an existing practice by offering a pathway for the maidservant's integration into the master's family, often through marriage, rather than a temporary labor arrangement.

### CONTEXT
* **Literary Context:** Exodus 21:7 is embedded within the "Book of the Covenant" (Exodus 21-23), which immediately follows the foundational Decalogue given at Mount Sinai. This section of Mosaic Law provides detailed civil and social regulations, serving as practical applications of the broader moral principles outlined in the Ten Commandments. Specifically, the initial verses of chapter 21 (verses 1-11) delineate laws concerning various forms of servitude, establishing distinct legal frameworks for Hebrew male servants, female servants, and non-Hebrew slaves. Verse 7 directly follows the statute governing male Hebrew servants, who are mandated to be released after six years of service, as detailed in [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Release of Male Servants"). The unique provision for the female maidservant in this verse, further elaborated upon in [Exodus 21:8-11](/exodus/21-8 "Exodus 21:8-11 - Laws Concerning Female Servants"), underscores a distinct purpose for her servitude, often involving potential integration into the master's family through marriage or concubinage, rather than merely temporary labor. This sequential placement emphasizes the contrast and the specific protections afforded to her.

* **Historical & Cultural Context:** In the ancient Near East, the practice of selling oneself or one's children into servitude was a harsh but common reality, often a last resort in response to extreme economic hardship such as famine, overwhelming debt, or abject poverty. This form of servitude was generally distinct from chattel slavery, often functioning as a type of indentured servitude with specific legal limitations. Women, particularly daughters, were exceptionally vulnerable in these patriarchal societies, frequently lacking independent economic means or legal standing. While the practice of a father selling his daughter may appear severe by contemporary standards, the Mosaic Law, in stark contrast to the often brutal and less protective laws of surrounding cultures (such as the Code of Hammurabi), sought to regulate and humanize existing customs. God's law provided a framework that offered legal protections and a pathway to a more secure future for the female servant, often through marriage to the master or his son, thereby elevating her status beyond that of a mere bondservant and affording a measure of security and dignity not typically available to women in similar circumstances in other ancient societies. This reflects God's profound concern for justice and the protection of the marginalized, even within the challenging realities of the time.

* **Key Themes:** Exodus 21:7 contributes significantly to several overarching themes within the "Book of the Covenant" and the broader Pentateuch. Foremost among these is **Divine Justice and Compassion**, demonstrating God's meticulous concern for the vulnerable and marginalized, particularly women, within a patriarchal society. The law's differentiation for the female servant highlights the theme of **Protection of the Weak**, ensuring that even in dire circumstances, a pathway to dignity and security is provided. It also illustrates the theme of **Regulation of Societal Practices**, where God does not always abolish existing customs but rather regulates them to infuse them with justice and humanity, contrasting sharply with the often exploitative norms of the ancient Near East. Furthermore, the potential for integration into the master's family points to the theme of **Redemption and Belonging**, offering a form of social elevation and security that transcends mere temporary servitude, echoing God's desire to bring His people into a secure and familial relationship with Him, as seen in the broader narrative of Israel's deliverance from Egyptian bondage in [Exodus 1-15](/exodus/1 "Exodus 1-15 - Deliverance from Egypt").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Daughter (Hebrew, _bath'_):** The Hebrew term בַּת (_bath'_, H1323) refers to a daughter. In this context, it emphasizes the familial relationship and the tragic circumstances that would lead a father to sell his own child. The term highlights the vulnerability of the individual being sold, as she is not an independent agent but a dependent within the patriarchal family structure. Her status as a "daughter" underscores the unique nature of her servitude, which, unlike that of a male servant, was not merely for labor but often involved a potential shift in familial status within the master's household.
* **Maidservant (Hebrew, _'âmâh'_):** The Hebrew term אָמָה (_'âmâh'_, H519) denotes a maidservant or female slave. While it can refer to a general female servant, in the specific context of [Exodus 21:7-11](/exodus/21-7-11 "Laws Concerning Female Servants"), its usage carries a distinct nuance. Unlike a male Hebrew servant whose primary purpose was labor and who was guaranteed release after six years, the _'âmâh'_ sold by her father was often acquired with the intention of becoming a concubine or a wife for the master or his son. This implies a more permanent integration into the household and a different set of rights and protections compared to a male servant, reflecting a status that could evolve from servitude to a form of familial belonging.
* **Go out (Hebrew, _yâtsâʼ'_):** The verb יָצָא (_yâtsâʼ'_, H3318) means "to go out," "to come forth," or "to be released." In [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Release of Male Servants"), it specifically refers to the release of a male Hebrew servant after six years of service, signifying freedom from his bond. In verse 7, the phrase "she shall not go out as the menservants do" directly contrasts her situation, indicating that her servitude is not temporary or automatically terminated in the same manner. This highlights the distinct nature of her bond, which was not primarily for labor but often for potential marital integration into the master's family, thus precluding a simple "release" back to her original, often impoverished, state.

#### Verse Breakdown
* **"And if a man sell his daughter":** This clause describes a dire and heartbreaking situation, typically driven by extreme poverty, debt, or famine, where a father is compelled to sell his daughter into servitude. This was a common, albeit tragic, practice in the ancient Near East, reflecting the economic vulnerabilities of families and the patriarchal structure of society where a father had legal authority over his children. The Mosaic Law here does not endorse the practice but rather acknowledges it as a societal reality and immediately proceeds to regulate it, seeking to mitigate its harshest effects and provide protections.
* **"to be a maidservant":** This specifies the status of the daughter as an _'âmâh'_ (female bondservant). As elaborated in the key word analysis, this was not merely a temporary labor arrangement. Her role carried the potential for a more permanent integration into the household, often as a concubine or a wife to the master or his son, as further detailed in the subsequent verses of [Exodus 21:8-11](/exodus/21-8-11 "Laws Concerning Female Servants"). This status offered a degree of security, provision, and protection not typically afforded to other types of temporary servants.
* **"she shall not go out as the menservants do":** This is the pivotal distinction and the core of the verse's unique provision. It directly contrasts the female maidservant's situation with that of the male Hebrew servant, who was released after six years of service (as per [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Release of Male Servants")). Her servitude was not automatically terminated after a set period because her purpose was different—it was often a pathway to a new, more integrated status within the master's household, providing a form of security and belonging that a simple release back into potentially greater poverty and vulnerability would not. This provision, therefore, was intended as a protection and a means of social elevation rather than a disadvantage.

#### Literary Devices
The primary literary device at play in Exodus 21:7 is **Contrast**. The verse explicitly draws a distinction between the legal treatment of the female maidservant and that of the male Hebrew servant, stating "she shall not go out as the menservants do." This immediately highlights the unique nature of her servitude and the distinct legal provisions designed for her. This **Legal Precedent** then serves as a foundational statement, setting the stage for the detailed regulations concerning female servants in the subsequent verses [Exodus 21:8-11](/exodus/21-8-11 "Laws Concerning Female Servants"). The law, while operating within the societal norms of the time, demonstrates **Divine Concern** and **Compassionate Legislation**, showcasing God's active involvement in establishing a more just and humane framework, particularly for those in precarious positions. By providing specific protections and pathways for integration rather than simple dismissal, the text subtly employs **Irony**, as what might initially appear as a lack of freedom (not "going out") is, in fact, a provision for greater security and potential elevation of status.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:7 profoundly reveals God's meticulous concern for justice and the welfare of the vulnerable, even within the complex and often harsh social realities of the ancient world. While the practice of selling a daughter seems deeply unsettling by modern standards, the Mosaic Law did not create this practice but rather regulated it, aiming to provide dignity, protection, and a potential pathway to a better life for those in desperate circumstances. This statute, by distinguishing the female maidservant's rights from those of male servants, highlights God's specific care for women, who were often among the most vulnerable in patriarchal societies. It underscores the enduring biblical principle that God's laws are designed to uplift the marginalized, prevent exploitation, and ensure that even in difficult situations, basic human dignity and rights are upheld, reflecting His compassionate and righteous character.

* [Deuteronomy 15:12-18](/deuteronomy/15-12-18 "Laws Concerning Servants")
* [Leviticus 25:39-43](/leviticus/25-39-43 "Laws Concerning Hebrew Servants")
* [Micah 6:8](/micah/6-8 "What the Lord Requires")

### REFLECTION AND APPLICATION
Exodus 21:7, though rooted in an ancient context, offers timeless principles for reflection and application today. It compels us to consider how God's character, marked by profound justice and unwavering compassion, is reflected even in laws addressing difficult societal realities. We are challenged to look beyond the surface of ancient practices and discern the underlying divine heart that consistently seeks to protect the vulnerable and ensure dignity for all, especially those without power or voice. This verse prompts us to examine our own societies for systems or practices that might subtly or overtly exploit the marginalized, whether through economic hardship, social inequality, or lack of legal protection. It calls us to ask how we, as individuals and communities, can embody God's concern for justice, advocate for equitable laws, and actively work to alleviate suffering and uphold the inherent dignity of every person, particularly those who are most susceptible to exploitation or systemic disadvantage. Our faith should move us to action, transforming our communities to better reflect the divine order of justice and mercy.

#### Questions for Reflection
* **How does God's meticulous concern for the vulnerable in Exodus 21:7 challenge our modern understanding of justice and social responsibility in a globalized world?**
* **In what contemporary societal structures or economic pressures do we see vulnerabilities similar to those addressed in this ancient law, and how can we respond?**
* **What practical steps can we take, individually and collectively, to advocate for and protect the dignity and rights of marginalized individuals in our communities today?**
* **How does this passage deepen our understanding of God's character as both perfectly just and infinitely compassionate, even in the face of human brokenness?**

### FAQ
**Why would a father sell his daughter into servitude in ancient Israel?**

Answer: In ancient Israel, as in many ancient Near Eastern societies, a father might sell his daughter into servitude primarily due to extreme economic hardship, such as overwhelming debt, famine, or severe poverty. This was often a desperate measure to ensure the family's survival or to repay a debt, as it provided a means of sustenance and a degree of security for the daughter, who might otherwise face starvation or a worse fate. The Mosaic Law did not institute this practice but regulated it, aiming to provide protections and a pathway to a more stable future for the daughter, often through integration into the master's family, thereby reflecting God's compassionate oversight of societal realities.

**What was the key difference between a male servant's release and a female maidservant's situation according to this law?**

Answer: The key difference, as stated in [Exodus 21:7](/exodus/21-7 "Law Concerning Female Servants"), is that the female maidservant "shall not go out as the menservants do." According to [Exodus 21:2](/exodus/21-2 "Release of Male Servants"), a male Hebrew servant was to be released after six years of service, free to return to his family. However, a female maidservant sold by her father was not automatically released after a set period. Her servitude often carried the potential for integration into the master's family, either as a concubine or a wife for the master or his son, as elaborated in [Exodus 21:8-11](/exodus/21-8-11 "Laws Concerning Female Servants"). This arrangement was intended to provide her with a more permanent and secure status within the household, elevating her position beyond that of a temporary laborer and offering a form of protection against the destitution she might face if simply released.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:7, with its unique and protective provisions for the vulnerable female maidservant, profoundly foreshadows the radical compassion and redemptive work of Jesus Christ. While the Mosaic Law regulated existing societal practices to mitigate their harshness and inject divine justice into a fallen world, Christ's coming ushered in a new covenant that transcends and ultimately fulfills these Old Testament shadows. Jesus consistently championed the cause of the marginalized, the vulnerable, and the oppressed, embodying the very heart of God's concern for those without power or voice, declaring His mission to "proclaim good news to the poor... freedom for the prisoners and recovery of sight for the blind, to set the oppressed free" ([Luke 4:18-19](/luke/4-18-19 "Jesus' Mission Statement")). He did not merely regulate existing systems of servitude but offered ultimate freedom from the far more profound bondage of sin and death, providing a spiritual "going out" that no earthly law could achieve, proclaiming, "So if the Son sets you free, you will be free indeed" ([John 8:36](/john/8-36 "The Son Sets You Free")). In Christ, the distinctions that once defined social status or gender are transcended, for "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Unity in Christ")). His sacrificial death on the cross is the ultimate act of redemption, buying us back from a far greater spiritual debt than any human poverty could incur, integrating us into the very family of God as beloved sons and daughters, co-heirs with Him in His glorious inheritance ([Romans 8:17](/romans/8-17 "Heirs with Christ")). Thus, the protective and integrative intent of Exodus 21:7 finds its most profound and complete fulfillment in the inclusive, liberating, and dignifying grace of Christ's kingdom, where the vulnerable are not merely protected but are lifted up and given eternal belonging and an unshakeable identity in God.

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.

Exodus 21:2

If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

Exodus 21:3

If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.