Deuteronomy 15:12 · Bible study
Deuteronomy 15:12 Commentary: Including Women in Release
Hebrew · 8 what the commentators say
Meaning in one sentence
Why does Deuteronomy explicitly include female Hebrew slaves in the release law?
Research Summary
- Meaning: Hebrew servants, male and female, must be freed after six years of service, and the owner must provide generously for their new start.
- Key words: Hebrew (עִבְרִי, ivri), an Israelite, a fellow covenant member; sell himself (Niphal of מָכַר), voluntary sale due to poverty; free (חָפְשִׁי, chophshi), released from service, no longer bound.
- Main debate: Whether the inclusion of women is an expansion of Exodus 21 or simply a clarification of an existing law (Keil vs. Cambridge Bible).
- Theological theme: God’s redemptive character motivates Israel’s social ethics; those who have been freed must free others.
- Best use: A passage for preaching on economic justice, the dignity of women, and the application of redemption to everyday relationships.
Translation Comparison
BSB Berean Standard Bible 2020
If a fellow Hebrew, a man or a woman, is sold to you and serves you six years, then in the seventh year you must set him free.
WEB World English Bible 2000
If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you.
KJV King James Version 1769
And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.
ASV American Standard Version 1901
If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.
YLT Young's Literal Translation 1898
`When thy brother is sold to thee, a Hebrew or a Hebrewess, and he hath served thee six years--then in the seventh year thou dost send him away free from thee.
Darby Darby Bible 1890
If thy brother, a Hebrew man, or a Hebrew woman, have been sold unto thee, he shall serve thee six years, and in the seventh year thou shalt let him go free from thee.
Douay-Rheims Douay-Rheims Bible 1899
When thy brother a Hebrew man, or Hebrew woman is sold to thee, and hath served thee six years, in the seventh year thou shalt let him go free:
Translations in other languages (10 available)
Cuando se vendiere á ti tu hermano Hebreo ó Hebrea, y te hubiere servido seis años, al séptimo año le despedirás libre de ti.
Quando se vender a ti teu irmão hebreu ou hebreia, e te houver servido seis anos, ao sétimo ano lhe despedirás livre de ti.
Si l’ un de tes frères hébreux, homme ou femme, se vend à toi, il te servira six années; mais la septième année, tu le renverras libre de chez toi.
Wenn sich dein Bruder, ein Hebräer oder eine Hebräerin, dir verkauft, so soll er dir sechs Jahre dienen; im siebenten Jahr sollst du ihn frei losgeben.
Wanneer uw broeder, een Hebreer of een Hebreinne, aan u verkocht zal zijn, zo zal hij u zes jaren dienen; maar in het zevende jaar zult gij hem vrij van u laten gaan.
Se un tuo fratello ebreo o una sorella ebrea si vende a te, ti servirà sei anni; ma il settimo, lo manderai via da te libero.
Jeźliby się zaprzedał tobie brat twój, Żydowin albo Żydówka, a służyłciby przez sześć lat, tedy siódmego roku wypuścisz go wolno od siebie;
Если продастся тебе брат твой, Еврей, или Евреянка, то шесть лет должен он быть рабом тебе, а в седьмой год отпусти его от себя на свободу;
「你弟兄中，若 有一個希伯來男人 或 希伯來女人 被賣 給你，服事你 六 年，到第七 年 就要任他自由 出去。
If one of your countrymen, a Hebrew man or woman, becomes your servant for a price and does work for you six years, in the seventh year let him go free.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 15:12
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Deuteronomy 15:12 repeats and expands the earlier law from Exodus 21:2. Matthew Henry describes it as a repetition of the law about Hebrew servants who sold themselves through poverty. Keil and Delitzsch argue that the mention of women is not a new extension; it merely makes explicit what was already implicit, since women were included in the congregation. The Cambridge Bible notes that the corresponding law in Exodus does not mention a bondwoman, making this an addition. Gill references Jewish tradition that the sale could result from theft or poverty, with the six years counted from the start of service. The consensus is that God commands release after six years, and Deuteronomy emphasizes both the inclusion of women and the obligation to send the freed servant away with generous provisions (vv. 13ndash;14). The law protects the vulnerable, especially those who might be overlooked in male-focused legislation.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Explicit expansion: Exodus 21:2 does not mention female servants; Deuteronomy adds 'or a Hebrew woman' to extend the release to women (Cambridge Bible, modern scholarship).
- Clarification of existing law: Keil and Delitzsch argue women were already covered under the general law; Deuteronomy makes it explicit without changing the scope.
What is clear: A Hebrew servant, whether man or woman, must be released from service in the seventh year, and the owner must send them away with generous provisions.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Inclusion of women in the release law | The text commands release of both male and female Hebrew servants after six years. | Some see this as an explicit expansion of Exodus 21:2, which only mentions males (Cambridge Bible). Others argue it merely restates the existing law for completeness (Keil & Delitzsch). |
| Relation to Exodus 21:2-6 | Both passages mandate release in the seventh year of service. | Deuteronomy adds the requirement to furnish the freed servant (vv. 13, 14) and does not mention the possibility of a wife provided by the master, whereas Exodus does. The relation of the ceremonies for permanent servitude also differs slightly (Exod 21:6 vs. Deut 15:17). |
| The seventh year: sabbatical or service year? | Release occurs on the seventh year counting from the beginning of service. | Some connect it with the sabbatical year of debt release (Deut 15:1), but Keil and others insist it is the seventh year of service, not the fallow year, since a servant could be sold at any time. |
| Application of generous provision | Deuteronomy commands the owner to give from flock, grain, and wine to the freed servant. | No debate; all affirm the command. But its significance varies: some see it as a practical way to prevent return to poverty (Matthew Henry), while others highlight it as a new feature added to the Exodus law (Keil). |
Historical & Cultural Context
In ancient Israel, people sold themselves or family members into indentured servitude to pay off debts (see 2 Kings 4:1; Nehemiah 5:1, 13). This was not the race-based chattel slavery of later centuries. The term “Hebrew” (עִבְרִי, ivri) identifies the servant as an Israelite, a member of the covenant community. The law limited service to six years, and the seventh year brought freedom. This seventh year was the seventh year of service, not necessarily the sabbatical year of debt release (Keil; Lange).
Deuteronomy 15:12 expands Exodus 21:2 by explicitly naming women. In Exodus, only male servants are mentioned, with a separate law for female servants who become concubines (Exodus 21:7, 11). Here, the same release applies to both genders. The surrounding verses (vv. 13, 15) require the owner to furnish the freed servant liberally from flock, threshing floor, and wine press, with the motivation: “You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you” (v. 15). This redemptive history grounds the law. The generous provision prevents the freed person from returning to poverty, breaking the cycle of debt servitude.
The law reflects the Sabbath principle, seven years of service mirroring the weekly rest and the year of release. Lange sees the “Sabbath idea” at work: Israel is a servant of the Lord, so their servants’ time must also be sanctified. The law thus protects the dignity of every member of the covenant community, especially women who were economically vulnerable.
Textual Notes
The supplied sources note no significant textual variants for Deuteronomy 15:12. The verse is consistent across medieval Hebrew manuscripts and the ancient versions. The only variation is minor: some Greek manuscripts (Septuagint) may phrase “Hebrew man or Hebrew woman” as “your brother the Hebrew or your sister the Hebrew,” but this does not affect the meaning.
Reception History
Jeremiah 34:8, 22 rebukes the people for violating this command, showing that the law was known and violated in the late monarchy. The prophet calls them to repent for failing to release their Hebrew servants. In early Jewish tradition, the Mishnah (Kiddushin) discusses the details of release. Christian interpreters like Matthew Henry and John Wesley read the passage as an example of God’s mercy limiting the severity of servitude. The law was also seen as a type of spiritual freedom: just as Hebrew servants were freed, so believers are freed from sin by Christ (John 8:36). The explicit mention of women has been highlighted in modern discussions of biblical social justice, showing God’s care for vulnerable women in the ancient world.
Preaching This Verse
Three-point outline
- God limits exploitation: Servitude is not permanent; the seventh year brings release. This reflects God’s character as redeemer, not oppressor.
- Women are included explicitly: The law makes visible what might have been overlooked. God’s care extends to women in debt, ensuring they too receive freedom and provision.
- Release must be generous, not stingy: The owner must provide from his own abundance, motivated by remembering God’s redemption of Israel from Egypt.
Five-point outline
- Context of debt servitude: Selling oneself was a last resort for the poor (Leviticus 25:39; 2 Kings 4:1). The law regulates this practice to prevent abuse.
- The sixth-year limit: Six years is the maximum term. This contrasts with perpetual foreign slavery (Leviticus 25:44, 46) and affirms the dignity of the covenant community.
- Explicit inclusion of women: Unlike Exodus 21:2, Deuteronomy names both men and women. This legal clarity protects female servants who might otherwise be trapped.
- Furnishing the freed servant: Verses 13, 14 command a generous send-off with animals, grain, and wine. This restores the person so they can begin anew.
- Redemptive motivation: Verse 15 grounds the command in Israel’s own story. Because God freed them from Egypt, they must free their brothers and sisters.
Illustration hooks
- Imagine a family friend hired to work on your farm to pay off a debt. After six years, you send them away with a care package large enough to start a new life. What would that look like in a modern context?
- A church member loses their job and turns to another member for employment at reduced wages. How might the church apply the principle of generous release when the arrangement ends? Not just a paycheck, but prepared for the future.
- A single mother sells her only valuable possession to make ends meet. The law’s inclusion of women shows that God sees those on the edges of society, ensuring protection and restoration.
Questions your congregation is asking
- Does this law condemn all forms of debt or just unfair ones? (The law assumes debt happens; it regulates the treatment of the debtor.)
- Why did God allow Israelites to enslave each other at all? (This was a concession to hard economic realities, but hedged with strict limits.)
- How does this apply to my work relationships today? (We are not to treat employees as permanent property, and we release them with blessing and provision.)
Leading a Discussion
This passage invites us to see God’s heart for the vulnerable, especially women caught in economic hardship. The law does not eliminate poverty or debt, but it sets boundaries that protect human dignity and reflect the character of the Redeemer. As you discuss, watch for how the text calls insiders to generosity and reminds them of their own story of deliverance.
Discussion questions
- Observation: In verse 12, who is included in the command to release? How does this compare with Exodus 21:2?
- Observation: Read Deuteronomy 15:13, 15. What is the owner commanded to do beyond releasing the servant?
- Interpretation: Why do you think Deuteronomy explicitly includes women when Exodus 21 did not? What does this tell us about God’s concern for women in vulnerable situations?
- Interpretation: The motivation in verse 15 is “remember that you were a slave in the land of Egypt.” How does remembering God’s redemption shape how we treat others?
- Interpretation: This law appears in a section about the year of release (Deuteronomy 15:1). How does the cancellation of debts relate to the release of servants?
- Application: What are modern forms of “indentured servitude” or debt bondage that people face today? How can the church respond with justice and generosity?
- Application: How does this passage challenge your view of work, employment, and how you treat those who work for you?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 21:2 | “If you buy a Hebrew servant, he shall serve six years, and in the seventh he shall go out free without paying anything. |
| Exodus 21:6 | then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever. |
| Leviticus 25:39 | “‘If your brother has grown poor among you, and sells himself to you, you shall not make him to serve as a slave. |
| Leviticus 25:41 | Then he shall go out from you, he and his children with him, and shall return to his own family, and to the possession of his fathers. |
| Deuteronomy 15:1 | At the end of every seven years, you shall cancel debts. |
| Jeremiah 34:14 | At the end of seven years, every man of you shall release his brother who is a Hebrew, who has been sold to you, and has served you six years. You shall let him go free from you. But your fathers didn’t listen to me, and didn’t incline their ear. |
| John 8:35 | A bondservant doesn’t live in the house forever. A son remains forever. |
| John 8:36 | If therefore the Son makes you free, you will be free indeed. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary notes that Deuteronomy’s slave-release law adds a distinctive provision the earlier laws lack: equipping the freed slave from the owner’s property. The writer also traces a clear progression from Exodus through Deuteronomy to Leviticus, showing how the rules for Hebrew slaves developed over time.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that the law applies equally to both a Hebrew man and a Hebrew woman who sell themselves into service. After six years of service, the master is required to release that person free in the seventh year, with no exceptions.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies the specific scenarios for a Hebrew being sold into servitude: a man could be sold by the court for theft, a father could sell his young daughter, or a person could sell himself due to poverty. He also notes that if the master died within the six years, only the master's son inherited the servant, not his daughter, brother, or other heirs.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that selling a fellow Hebrew as a slave was the last resort for an insolvent debtor, after all property had been exhausted. The law limited this servitude to six years, but the year of jubilee granted freedom even if those six years were not yet complete.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that the seventh year for freeing Hebrew slaves is not the sabbatical year but the seventh year of their bondage. The new requirement Moses adds here is that masters must not send freed slaves away empty-handed; they must generously provide them with livestock, grain, and wine from what God has blessed them with.
Lange's Commentary Reformed 1857
Lange reads the commands about debt release, slave freedom, firstborn dedication, and the three feasts as six ascending stages of the same Sabbath principle. For him the Sabbath-thought progressively sanctifies all of life and time, from weekly rest to yearly celebrations, and finally points toward humanity’s complete and joyful rest in God.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that this law, repeating an earlier one, reinforces that God's people Israel are fundamentally free and must not be forced into permanent slavery. The same principle applies spiritually: God's redeemed people are called to liberty. Even if the seven-year term was not yet complete, the jubilee year would bring release.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that a brother might be sold into servitude in three ways: by his own choice, by his parents, or as punishment for a crime. He also clarifies that the six-year term is always counted from the start of that servitude, not from any later date.