What Does Exodus 21:8 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
His betrayal does not enlarge his claim over her: it bars him from selling her to a foreign nation and leaves redemption open.
THE MEANING
Her master has power over her, but the verse sets a boundary: because he has dealt treacherously with her, he may not sell her to a foreign people, and she is to be allowed redemption. Her freedom still depends on redemption, not on her control of the terms. The verse speaks now as a hard limit inside an unequal bond: his betrayal cannot become a license to transfer her farther away.
WHAT THIS UNDOES
The lie that power over another person gives someone the right to dispose of them however they wish. Here, betrayal limits what the master may do to her.
THE ROOT
בְּבִגְדוֹ־בָהּ
bevigdo-vah
GROWS FROM
בגד
b-g-d
to betray, act treacherously, or break faith
The Hebrew בגד (bagad, to betray or act treacherously) makes the reason explicit: his conduct, rather than her failure to please, sets the boundary on his power. The English can make “dealt deceitfully” sound like a private lie; this root marks a breach of faith or obligation.
ALSO GROWS
boged: a treacherous person, one who betrays
בֹּגֵד
Isaiah 21:2 uses this form for the betrayer and the same root for the act of betrayal, making the breach an action with an identifiable agent.
bagdu: they acted treacherously
בָּגְדוּ
Isaiah 24:16 repeats this root for treachery; here it clarifies that the master’s own betrayal is what limits his power over her.
וְהֶפְדָּהּ
vehifdah
GROWS FROM
פדה
p-d-h
to redeem or ransom
“be redeemed” in this verse is vehifdah. Here redemption names a way for her to be released from the master’s claim. The root also describes a ransom for a life and the return of the ransomed, carrying both a concrete way out and the possibility of restored movement.
ALSO GROWS
pidyon: ransom, redemption
פִּדְיוֹן
Exodus 21:30 uses this noun for a ransom for a life, placing redemption in this chapter within a concrete release mechanism.
peduyei: ransomed ones, redeemed ones
פְּדוּיֵי
Isaiah 35:10 calls them the LORD’s ransomed ones and pictures them returning with joy, extending redemption beyond release into restored life.
THE PATTERN
When the powerful person breaks an obligation toward someone dependent on them, scripture marks a limit on what they may do with that power.
And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight.Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge:Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.THE THREAD
The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.The Hebrew verb behind “redeemeth” is from פדה (padah, redeem or ransom), the same root as “be redeemed” in Exodus 21:8. Here the woman’s release from a master’s claim opens onto a wider image: a life is not sealed inside the power that holds it.
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