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, a pivotal verse within the "Book of the Covenant," meticulously outlines the legal safeguards for a Hebrew daughter sold into servitude by her father, specifically addressing the scenario where her master, having designated her for himself with marital intent, fails to proceed with the marriage. This divine statute mandates that she must be allowed to be redeemed by her family and unequivocally prohibits her master from selling her to a foreign nation, grounding these stringent protections in his treacherous dealing with her. The law profoundly underscores God's unwavering concern for the vulnerable and His demand for integrity, justice, and faithfulness, even within the complex social and economic structures of ancient Israel.

### CONTEXT
* **Literary Context:** Exodus 21:8 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a detailed legal code that immediately follows the foundational Ten Commandments. This particular verse is part of a distinct section (Exodus 21:7-11) dedicated to laws concerning female Hebrew servants, setting them apart from male Hebrew servants (Exodus 21:2-6) and foreign slaves. Unlike male servants who were granted freedom after six years, the female servant's future was often intricately linked to the master's household, frequently involving the potential for marriage to the master himself or his son. This specific verse addresses a critical contingency: when the master's initial marital intention, implied by his "betrothal" or designation of her for himself, is not fulfilled. This failure triggers specific, divinely ordained protective measures for the woman. The surrounding verses in this pericope further elaborate on the rights of such a woman if she is given to the master's son ([Exodus 21:9](/exodus/21-9 "Exodus 21:9 - Rights of a Daughter Given to a Son")) or if the master takes another wife ([Exodus 21:10-11](/exodus/21-10-11 "Exodus 21:10-11 - Rights of a Wife/Servant")), consistently emphasizing her inherent rights to food, clothing, and marital dignity.

* **Historical & Cultural Context:** In the ancient Near East, including Israel, economic hardship or debt could compel a father to sell his daughter into servitude. This practice was distinct from chattel slavery, often functioning as a form of indentured service, sometimes with the implicit or explicit understanding that the daughter might eventually enter the master's family as a wife or concubine, thereby securing her future and providing for her. The laws presented in Exodus 21 demonstrate a significant ethical advancement compared to the often harsher legal codes of surrounding cultures, such as the Code of Hammurabi, showcasing a unique divine concern for human dignity and the protection of vulnerable individuals, particularly women. The concept of "betrothal" (Hebrew: _ya'ad_) in this context signified a serious intention or designation, creating a moral and social expectation. The explicit prohibition against selling her to a "strange nation" was paramount, as it prevented her complete alienation from her family, community, and religious identity, a fate that would have been catastrophic for an Israelite woman. This legal provision powerfully highlights the value God placed on the Israelite identity and the integrity of the covenant community, even for those in servitude, reinforcing the principles of justice and communal solidarity found throughout [the Mosaic Law](/exodus/20 "Exodus 20 - The Ten Commandments and Covenant Law").

* **Key Themes:** Exodus 21:8 contributes significantly to several overarching theological and narrative themes within the Book of Exodus and the broader Pentateuch. Firstly, it exemplifies God's **Justice and Compassion for the Vulnerable**, particularly women and those in servitude. This law demonstrates that God's covenant with Israel extended to protecting even the lowest members of society from exploitation and abuse. Secondly, it underscores the importance of **Integrity and Faithfulness in Relationships**, even when implicit. The master's failure to honor his implied marital commitment is condemned as "deceitful dealing," highlighting God's demand for truthfulness and the keeping of promises. Thirdly, the prohibition against selling her to a "strange nation" emphasizes the theme of **Preservation of Israelite Identity and Community**. It reflects God's desire to keep His people distinct and within the covenant fold, safeguarding them from assimilation into pagan cultures, a concern echoed in later warnings against foreign alliances and intermarriage (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")). Finally, the concept of **Redemption** is foundational, foreshadowing the broader theological theme of God's deliverance and liberation of His people from various forms of bondage, a concept central to the narrative of [the Exodus itself](/exodus/1-12 "Exodus 1-12 - The Deliverance from Egypt").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Master (Hebrew, _ʼâdôwn_):** This term refers to a sovereign, controller, lord, or owner. In this context, it denotes the male head of the household who has purchased the female servant. The use of this word underscores the power differential inherent in the relationship, making the master's subsequent "deceitful" action all the more egregious given his position of authority and responsibility over the vulnerable servant.
* **Betrothed (Hebrew, _yâʻad_):** This verb signifies "to fix upon by agreement or appointment," "to designate," or "to engage for marriage." While not necessarily a formal, legally binding betrothal ceremony, it carries the strong implication that the master had set aside or designated the maidservant as a future wife for himself. This represents a serious commitment or intention, creating an expectation and a moral obligation that, when unfulfilled, constitutes a breach of trust.
* **Redeemed (Hebrew, _pâdâh_):** This primitive root means "to sever," "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, frequently used to describe God's deliverance of Israel from bondage and, ultimately, humanity from sin.
* **Dealt deceitfully (Hebrew, _bâgad_):** This powerful verb means "to cover (with a garment)," but figuratively, "to act covertly," "to pillage," "to deal treacherously," "to betray," or "to be unfaithful." Here, it explicitly condemns the master's failure to uphold his implied marital commitment, viewing it not merely as a change of mind but as an act of betrayal against the maidservant and her family. This moral failing on his part justifies the strong protective measures imposed by the law.

#### Verse Breakdown
* **"If she please not her master, who hath betrothed her to himself":** This clause establishes the specific condition under which the law applies. It describes a situation where the master, despite having designated the maidservant for himself with marital intent (an implicit promise), subsequently becomes displeased with her or decides not to proceed with the marriage. This dissatisfaction, however, does not nullify his prior commitment or the maidservant's inherent rights, which are protected by the divine law.
* **"then shall he let her be redeemed":** This is the immediate and primary legal consequence. If the master fails to fulfill his implied marital obligation, he is legally bound to allow her family to "buy her back" or ransom her. This provision ensures that she is not left in a perpetual state of uncertainty or further exploited, providing a pathway for her return to her family and community.
* **"to sell her unto a strange nation he shall have no power":** This is a crucial and absolute prohibition. The master is expressly forbidden from selling her to foreigners. Such an act would constitute a severe injustice, leading to her complete alienation from her people, culture, and faith, and likely subjecting her to much harsher conditions and spiritual endangerment. This restriction powerfully emphasizes the protection of her Israelite identity, dignity, and spiritual well-being.
* **"seeing he hath dealt deceitfully with her":** This concluding clause provides the divine justification and moral rationale for the preceding commands. The master's failure to honor his implicit betrothal is not merely a change of heart but is divinely condemned as an act of treachery, unfaithfulness, or betrayal. 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 and uphold justice.

#### Literary Devices
Exodus 21:8 masterfully employs several literary devices to convey its legal and ethical directives with precision and moral weight. It is fundamentally structured as a **Casuistic Law**, characterized by its "if-then" format ("If she please not... then shall he let her be redeemed..."). This common legal structure in the Book of the Covenant outlines specific hypothetical cases and their corresponding legal outcomes, providing clarity for judicial application. A strong element of **Contrast** is evident within the verse: the master's initial act of "betrothing her to himself" (implying commitment and future union) is starkly contrasted with his subsequent failure to "please" him, which is ultimately condemned as "deceitful" dealing. This contrast highlights the breach of trust and the moral failure involved. Furthermore, the explicit prohibition, "to sell her unto a strange nation he shall have no power," functions as a powerful **Negative Command**, emphasizing the absolute severity of such an action and the non-negotiable nature of the protection afforded to the woman. The concluding phrase, "seeing he hath dealt deceitfully with her," serves as a potent **Justification Clause**, providing the moral and legal rationale for the preceding stipulations, grounding the law in the master's ethical transgression rather than merely the servant's perceived inadequacy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:8 offers profound insights into the character of God as a righteous and compassionate lawgiver who actively intervenes to safeguard the vulnerable, particularly women, within the societal norms of a patriarchal culture. It powerfully demonstrates that even within the harsh realities of ancient servitude, God's unwavering standards of integrity, fairness, and human dignity must prevail. The central concept of "redemption" in this verse is deeply significant, foreshadowing a broader theological theme of divine deliverance and liberation that permeates biblical narrative, culminating in Christ's work. The explicit prohibition against selling an Israelite to a foreign nation underscores the paramount importance of communal identity, the preservation of one's heritage, and the safeguarding of one's faith from external corrupting influences. This law is far more than a mere legal transaction; it speaks to the profound moral obligations inherent in human relationships and God's demand for faithfulness and truthfulness, even when commitments are implied rather than explicitly stated.

* [Leviticus 25:47-49](/leviticus/25-47-49 "Leviticus 25:47-49 - Redemption of a Hebrew Sold to a Foreigner")
* [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Justice for the Poor and Sojourner")
* [Malachi 2:13-16](/malachi/2-13-16 "Malachi 2:13-16 - Treachery and Divorce")

### REFLECTION AND APPLICATION
While the specific social context of selling daughters into servitude is largely foreign to modern societies, the enduring ethical and theological principles embedded in Exodus 21:8 remain profoundly relevant for contemporary life. This passage compels us to engage in deep reflection on how we treat the vulnerable, the marginalized, and those in positions of lesser power within our own spheres of influence. It challenges us to scrutinize our own integrity and faithfulness in all our dealings, particularly when implicit promises, unspoken expectations, or power imbalances are present. God's condemnation of "deceitful" behavior, even in ancient legal contexts, serves as a timeless reminder that broken trust and unfulfilled commitments, especially when they cause harm to others, are serious matters in His sight. As followers of God, we are called to be active agents of justice and compassion, to uphold the inherent dignity of every individual, and to ensure that our actions—whether personal, familial, or corporate—reflect the divine character of truth, fairness, and protective love. This verse urges us to consider how we might "redeem" situations of injustice or vulnerability, bringing restoration and liberation where possible.

#### Questions for Reflection
* **In what contemporary relationships or professional dealings might we, perhaps unintentionally, "deal deceitfully" with others, especially when there are significant power imbalances?**
* **How can we actively advocate for and protect the vulnerable and marginalized in our communities today, reflecting God's heart for justice as revealed 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 redemptive work in the world around us?**

### 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 _yâʻad_) 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, demonstrating God's concern for integrity in all relationships, even those involving servitude.

**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 on multiple levels. Firstly, it would alienate her completely from her family, community, and cultural identity, likely leading to a life of isolation, hardship, and potential abuse without the protection of her kin. 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/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage and Idolatry"). This prohibition underscores God's deep concern for the spiritual, social, and physical well-being of His people, even those in vulnerable positions, ensuring their continued participation in the covenant.

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

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

Exodus 8:29

And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms [of flies] may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.

Malachi 2:11

Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.

Malachi 2:15

And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.

Deuteronomy 21:11

And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;

Deuteronomy 21:14

And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

Judges 9:19

If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] rejoice ye in Abimelech, and let him also rejoice in you:

Judges 14:3

Then his father and his mother said unto him, [Is there] never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.