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, situated within the "Book of the Covenant," addresses the specific legal status of a daughter sold into servitude by her father, primarily due to economic hardship. This statute uniquely differentiates her situation from that of male Hebrew servants, stipulating that she is not to be released in the same manner. This distinction highlights God's particular concern for the vulnerable, especially women, within the ancient Near Eastern social fabric, aiming to regulate and mitigate potential abuses by providing a pathway for integration into the master's family, often through marriage, rather than mere temporary labor.

### CONTEXT
* **Literary Context:** Exodus 21:7 is an integral part of the "Book of the Covenant" (Exodus 21-23), which immediately follows the Decalogue given at Mount Sinai. This section of Mosaic Law provides detailed civil and social regulations, expanding upon the broad moral principles of the Ten Commandments. Specifically, verses 21:1-11 deal with laws concerning various forms of servitude, establishing distinctions between Hebrew male servants, female servants, and non-Hebrew slaves. Verse 7 directly follows the law regarding male Hebrew servants, who are to be released after six years of service [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Release of Male Servants"). The unique provision for the female maidservant in verse 7, which is then 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 simply temporary labor.
* **Historical & Cultural Context:** In the ancient Near East, the practice of selling oneself or one's children into servitude was a grim but common response to severe economic distress, such as famine, debt, or poverty. This was not chattel slavery in the modern sense but often a form of indentured servitude. Women, particularly daughters, were exceptionally vulnerable in these societies, often lacking independent means of support or legal standing. While the practice of selling a daughter may seem harsh by modern standards, the Mosaic Law, in contrast to the often brutal laws of surrounding cultures (like 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, elevating her status beyond that of a mere bondservant and providing a measure of security and dignity that was not typically afforded to women in similar circumstances in other ancient societies. This reflects God's concern for justice and the protection of the marginalized, even within the realities of the time.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Maidservant (Hebrew, _'amah'_):** The Hebrew term אָמָה (_'amah'_) refers to a female slave or bondservant. While it can denote a general female servant, in the context of Exodus 21:7-11, its usage carries a specific nuance. Unlike a male Hebrew servant whose primary purpose was labor and who was guaranteed release, the _'amah'_ 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, _'yatsa'_):** The verb יָצָא (_'yatsa'_) 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 situation, typically driven by extreme poverty or debt, where a father is compelled to sell his daughter into servitude. This was a common 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 law here does not endorse the practice but regulates it, acknowledging a societal reality and seeking to mitigate its harshest effects.
* **"to be a maidservant":** This specifies the status of the daughter as an _'amah'_. As discussed 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 subsequent verses. This status offered a degree of security and protection not afforded to other types of servants.
* **"she shall not go out as the menservants do":** This is the pivotal distinction of the verse. It directly contrasts the female maidservant's situation with that of the male Hebrew servant, who was released after six years of service [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 poverty would not. This provision, therefore, was intended as a protection rather than a disadvantage.

#### Literary Devices
The primary literary device at play in Exodus 21:7 is **Contrast**. The verse directly contrasts the legal treatment of the female maidservant with that of the male Hebrew servant, explicitly stating "she shall not go out as the menservants do." This highlights the unique nature of her servitude and the distinct legal provisions designed for her. This **Legal Precedent** then sets the stage for the detailed regulations concerning female servants in the subsequent verses [Exodus 21:8-11](/exodus/21-8 "Exodus 21:8-11 - Laws Concerning Female Servants"), emphasizing the **Divine Concern** for the vulnerable. The law, while operating within the societal norms of the time, demonstrates God's active involvement in establishing a more just and compassionate framework, particularly for those in precarious positions, by providing specific protections and pathways for integration rather than simple dismissal.

### 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 character.

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

### REFLECTION AND APPLICATION
Exodus 21:7, though set in an ancient context, offers timeless principles for reflection and application today. It calls us to consider how God's character, marked by justice and compassion, is reflected in His laws, even when those laws address difficult societal realities. We are challenged to look beyond the surface of ancient practices and discern the underlying divine heart that seeks to protect the vulnerable and ensure dignity for all, especially those without power or voice. This verse compels 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 prompts 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 dignity of every person, especially those who are most susceptible to exploitation.

#### Questions for Reflection
* **How does God's concern for the vulnerable in Exodus 21:7 challenge our modern understanding of justice and social responsibility?**
* **In what ways do contemporary societal structures or economic pressures create vulnerabilities similar to those addressed in this ancient law?**
* **What practical steps can we take to advocate for and protect the dignity and rights of marginalized individuals in our communities today?**
* **How does this passage inform our understanding of God's character as both just and compassionate?**

### 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.

**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 "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 provisions for the vulnerable female maidservant, 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, Christ's coming ushered in a new covenant that transcends and 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 [Luke 4:18-19](/luke/4-18 "Jesus' Mission Statement"). He did not merely regulate existing systems of servitude but offered ultimate freedom from the bondage of sin and death, providing a spiritual "going out" that no earthly law could achieve [John 8:36](/john/8-36 "The Son Sets You Free"). In Christ, there is no longer male or female, slave or free, for all are one in Him and receive equal dignity and standing as children of God [Galatians 3:28](/galatians/3-28 "Unity in Christ"). His sacrifice on the cross is the ultimate act of redemption, buying us back from a far greater debt than any human poverty could incur, integrating us into the very family of God as sons and daughters, heirs with Him [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 lifted up and given eternal belonging.

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.