Exodus 21:8

KJV

If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.

KJV (with Strong's)

If she please {H7451}{H5869} not her master {H113}, who hath betrothed {H3259} her to himself, then shall he let her be redeemed {H6299}: to sell {H4376} her unto a strange {H5237} nation {H5971} he shall have no power {H4910}, seeing he hath dealt deceitfully {H898} with her.

Complete Jewish Bible

If her master married her but decides she no longer pleases him, then he is to allow her to be redeemed. He is not allowed to sell her to a foreign people, because he has treated her unfairly.

Berean Standard Bible

If she is displeasing in the eyes of her master who had designated her for himself, he must allow her to be redeemed. He has no right to sell her to foreigners, since he has broken faith with her.

American Standard Version

If she please not her master, who hath espoused her to himself, then shall he let her be redeemed: to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her.

Commentary

### SUMMARY
Exodus 21:8, nestled within the "Book of the Covenant," addresses the specific legal protections afforded to a Hebrew daughter sold into servitude by her father, particularly when her master, having betrothed her to himself with marital intent, decides not to proceed with the marriage. This law mandates that she must be allowed to be redeemed by her family and explicitly forbids her master from selling her to a foreign nation, citing his treacherous dealing with her as the justification for these stringent safeguards. The verse underscores God's profound concern for the vulnerable and His demand for integrity and justice, even within the complex social structures of ancient Israel.

### CONTEXT
* **Literary Context:** Exodus 21:8 is part of a distinct legal code within the "Book of the Covenant" (Exodus 20:22-23:33), which immediately follows the Ten Commandments. This section, specifically Exodus 21:7-11, delineates laws concerning female Hebrew servants, setting them apart from male Hebrew servants (Exodus 21:2-6) and foreign slaves. Unlike male servants who were freed after six years, the female servant's future was intrinsically tied to the master's household, often involving potential marriage to the master or his son. This particular verse addresses the critical scenario where the master's initial marital intention, implied by "betrothed her to himself," is not fulfilled, thus triggering specific protective measures for the woman. The surrounding verses in this pericope continue to elaborate on the rights of such a woman if she is given to the master's son (Exodus 21:9) or if the master takes another wife (Exodus 21:10-11), all emphasizing her right to food, clothing, and marital rights.
* **Historical & Cultural Context:** In ancient Near Eastern societies, including Israel, economic hardship could compel a father to sell his daughter into servitude. This was not chattel slavery in the modern sense but often a form of indentured servitude, sometimes with the implicit or explicit understanding that the daughter might enter the master's family as a wife or concubine, thereby securing her future. The laws in Exodus 21 reflect a significant departure from the harsher legal codes of surrounding cultures (e.g., the Code of Hammurabi), demonstrating a unique divine concern for human dignity and the protection of the vulnerable, especially women. The concept of "betrothal" (though not a formal marriage in this context) indicated a serious intention or designation, creating an expectation. The prohibition against selling her to a "strange nation" was crucial, as it prevented her complete alienation from her family, community, and religious identity, which would have been a catastrophic fate for an Israelite woman. This legal provision highlights the value God placed on the Israelite identity and the integrity of the community, even for those in servitude, reinforcing the principles found throughout [the Mosaic Law](/exodus/20 "Exodus 20 - The Ten Commandments and Covenant Law").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Betrothed (Hebrew, _ya'ad_):** This verb signifies "to appoint," "to designate," or "to set aside for a specific purpose." In this context, it carries the strong implication of the master having designated or set aside the maidservant as a future wife for himself. While not a formal marriage, it represents a serious commitment or intention, creating an expectation and a moral obligation. The master's failure to follow through constitutes a breach of this implicit agreement.
* **Redeemed (Hebrew, _padah_):** This term means "to ransom," "to deliver," or "to buy back." It refers to the act of securing release or freedom through payment. In this verse, it means her father or another close relative has the right to pay a sum to the master to regain her freedom and restore her to her family. This concept is foundational to biblical theology, often used to describe God's deliverance of Israel from bondage.
* **Dealt deceitfully (Hebrew, _bagad_):** This powerful verb means "to act treacherously," "to deal faithlessly," "to betray," or "to be unfaithful." It describes a breach of trust or a violation of an implicit covenant. Here, it explicitly condemns the master's failure to uphold his implied marital commitment, viewing it as an act of betrayal against the maidservant and her family, thus justifying the strong protective measures imposed by the law.

#### Verse Breakdown
* **"If she please not her master, who hath betrothed her to himself":** This clause sets the condition for the law's application. It describes a situation where the master, despite having designated the maidservant for himself with marital intent, becomes displeased with her or changes his mind about the marriage. This dissatisfaction, however, does not negate his prior commitment or the maidservant's inherent rights.
* **"then shall he let her be redeemed":** This is the direct consequence and the primary recourse. If the master fails to fulfill his implied marital obligation, he is legally bound to allow her family to buy her back. This provision ensures she is not left in a perpetual state of limbo or further exploited.
* **"to sell her unto a strange nation he shall have no power":** This is a critical prohibition. The master is expressly forbidden from selling her to foreigners. Such an act would be a severe injustice, alienating her from her people, culture, and faith, and likely subjecting her to much harsher conditions. This restriction emphasizes the protection of her Israelite identity and dignity.
* **"seeing he hath dealt deceitfully with her":** This final clause provides the divine justification for the preceding commands. The master's failure to honor his implicit betrothal is not merely a change of heart but is condemned as an act of treachery or unfaithfulness. This moral failing on his part forfeits his right to further dispose of her as he pleases, necessitating divine intervention to protect the vulnerable party.

#### Literary Devices
Exodus 21:8 employs several literary devices to convey its legal and ethical weight. It is fundamentally a **Casuistic Law**, presented in an "if-then" format ("If she please not... then shall he let her be redeemed..."). This structure is common in the Book of the Covenant, outlining specific cases and their corresponding legal outcomes. There is a strong element of **Contrast** within the verse: the master's initial act of "betrothing her to himself" (implying commitment) is sharply contrasted with his subsequent failure to "please" him, leading to his "deceitful" dealing. This highlights the breach of trust. Furthermore, the explicit prohibition "to sell her unto a strange nation he shall have no power" serves as a powerful **Negative Command**, emphasizing the severity of such an action and the absolute nature of the protection afforded. The concluding phrase, "seeing he hath dealt deceitfully with her," functions as a **Justification Clause**, providing the moral and legal rationale for the preceding stipulations, grounding the law in the master's ethical failure rather than merely the maidservant's lack of "pleasing."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:8 profoundly reveals God's character as a just and compassionate lawgiver who actively intervenes to protect the vulnerable, especially women, within a patriarchal society. It demonstrates that even within the harsh realities of ancient servitude, God's standards of integrity and fairness must prevail. The concept of "redemption" is central, foreshadowing a broader theological theme of deliverance and liberation. The prohibition against selling an Israelite to a foreign nation underscores the importance of communal identity and the preservation of one's heritage and faith. This law is not merely about legal transactions but about the moral obligations inherent in human relationships and God's demand for faithfulness and truthfulness, even when implied.

* [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Redemption of Land")
* [Deuteronomy 24:14](/deuteronomy/24-14 "Deuteronomy 24:14 - Justice for the Poor and Sojourner")
* [Malachi 2:16](/malachi/2-16 "Malachi 2:16 - God Hates Divorce and Treachery")

### REFLECTION AND APPLICATION
While the specific social context of selling daughters into servitude is foreign to most modern societies, the enduring principles embedded in Exodus 21:8 remain profoundly relevant for contemporary life. This passage calls us to a deep reflection on how we treat the vulnerable, the marginalized, and those in positions of lesser power. It challenges us to examine our own integrity and faithfulness in all our dealings, particularly when implicit promises or expectations are involved. God's condemnation of "deceitful" behavior, even in ancient legal contexts, reminds us that broken trust and unfulfilled commitments, especially when they harm others, are serious matters in His sight. We are called to be agents of justice and compassion, to uphold the dignity of every individual, and to ensure that our actions, whether personal or corporate, reflect the divine character of truth and fairness.

#### Questions for Reflection
* **In what ways might we, even unintentionally, "deal deceitfully" with others in our relationships or professional dealings today, particularly when there are power imbalances?**
* **How can we actively advocate for and protect the vulnerable in our communities, reflecting God's heart for justice as seen in this ancient law?**
* **What does the concept of "redemption" in this verse teach us about God's desire to restore and liberate, and how might we participate in that work?**

### FAQ
**What does "betrothed her to himself" mean in this context, given she was a servant?**

Answer: In this specific context, "betrothed her to himself" (from the Hebrew _ya'ad_) does not necessarily imply a formal, legally binding betrothal ceremony as understood for a free woman. Instead, it indicates that the master had "designated" or "set aside" the maidservant for himself with the clear intention of taking her as a wife or concubine. This designation created an implicit understanding or promise, both with the maidservant and her father who sold her. The master's failure to follow through on this intention is considered a breach of trust, or "deceitful" dealing, triggering the protective measures of the law. It highlights a serious commitment that, once made, carried moral and legal weight, even if not fully formalized.

**Why was it so important that she not be sold to a "strange nation"?**

Answer: Selling an Israelite woman to a "strange nation" (a foreign people) was considered a severe injustice and was strictly forbidden because it would have had devastating consequences for her. Firstly, it would alienate her completely from her family, community, and cultural identity, likely leading to a life of isolation and hardship. Secondly, and perhaps most importantly from a spiritual perspective, it would expose her to foreign gods and customs, potentially leading her away from the worship of Yahweh and the covenant community of Israel. The Mosaic Law consistently emphasizes the preservation of Israel's distinct identity and its separation from pagan practices, as seen in passages like [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"). This prohibition underscores God's deep concern for the spiritual and social well-being of His people, even those in vulnerable positions.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:8, with its emphasis on redemption, protection for the vulnerable, and condemnation of deceit, finds its ultimate and most profound fulfillment in Jesus Christ. Humanity, enslaved by sin and alienated from God, was in a state far worse than the maidservant sold into servitude. We had "dealt deceitfully" with God through our rebellion, breaking the covenant and deserving judgment. Yet, God, in His infinite mercy, did not abandon us to a "strange nation" of spiritual death and eternal separation. Instead, He sent His Son, Jesus, as the ultimate Redeemer. Just as the maidservant's family could "buy her back," Christ paid the ultimate price, His own life, to "redeem" us from the dominion of sin and death, as declared in [1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redeemed by the Blood of Christ"). He is the faithful Master who never deals deceitfully; His promises are always "Yes" and "Amen" ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")). Furthermore, Christ's ministry consistently demonstrated a profound concern for the marginalized and vulnerable, championing the cause of the oppressed and offering liberation to those bound by various forms of spiritual and social bondage, echoing the heart of God seen in this ancient law ([Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement")). Through Him, we are brought into the family of God, no longer aliens or strangers, but fellow citizens with the saints and members of God's household ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers")).

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.