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Deuteronomy

About this book
Chapter 15

1 At the end of every seven years you must declare a cancellation of debts.⁠ 2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person;⁠ he must not force payment from his fellow Israelite, for it is to be recognized as “the Lord’s cancellation of debts.” 3 You may exact payment from a foreigner, but whatever your fellow Israelite owes you, you must remit. 4 However, there should not be any poor among you, for the Lord will surely bless you in the land that he is giving you as an inheritance, 5 if you carefully obey him by keeping all these commandments that I am giving you today. 6 For the Lord your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you. 7 If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.⁠ 8 Instead, you must be sure to open your hand to him and generously lend him whatever he needs. 9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you,⁠ and you will be regarded as having sinned.⁠ 10 You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt. 11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.⁠ 12 If your fellow Hebrew—whether male or female—is sold to you and serves you for six years, then in the seventh year you must let that servant go free.⁠ 13 If you set them free, you must not send them away empty-handed. 14 You must supply them generously from your flock, your threshing floor, and your winepress—as the Lord your God has blessed you, you must give to them. 15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today. 16 However, if the servant says to you, “I do not want to leave you,” because he loves you and your household, since he is well off with you, 17 you shall take an awl and pierce a hole through his ear to the door. Then he will become your servant permanently (this applies to your female servant as well). 18 You should not consider it difficult to let him go free, for he will have served you for six years, twice the time of a hired worker; the Lord your God will bless you in everything you do. 19 You must set apart for the Lord your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks. 20 You and your household must eat them annually before the Lord your God in the place he chooses. 21 If one of them has any kind of blemish—lameness, blindness, or anything else—you may not offer it as a sacrifice to the Lord your God.⁠ 22 You may eat it in your villages, whether you are ritually impure or clean, just as you would eat a gazelle or an ibex. 23 However, you must not eat its blood; you must pour it out on the ground like water.

Texts in conversation

Compare Leviticus 25:39 and Deuteronomy 15:12

Hebrew Bible

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Summary

Deuteronomy requires freeing a Hebrew servant in the seventh year. Leviticus reshapes this to say a poor Israelite is not a servant at all but a hired worker, who stays until the Jubilee year rather than going free after six.

Passages

Leviticus 25:39

Hebrew Bible
38 I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan—to be your God. 39 “‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service. 40 He must be with you as a hired worker, as a resident foreigner; he must serve with you until the Year of Jubilee, 41 but then he may go free, he and his children with him, and may return to his family and to the property of his ancestors.
750–400 BCE (scholarly estimate) Read in Leviticus

Deuteronomy 15:12

Hebrew Bible
11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land. 12 If your fellow Hebrew—whether male or female—is sold to you and serves you for six years, then in the seventh year you must let that servant go free. 13 If you set them free, you must not send them away empty-handed. 14 You must supply them generously from your flock, your threshing floor, and your winepress—as the Lord your God has blessed you, you must give to them. 15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today.
750–400 BCE (scholarly estimate) Read in Deuteronomy

References

"... The movement of inner-biblical exegesis running from Exodus 21:2–11 through Deuteronomy 15:12–18 to Leviticus 25:39–46 places the dispensation of justice in an ever-wider-reaching theological context and becomes increasingly critical of the enslavement of Israelites. For Exodus 21:2–11, slavery is an unquestioned reality that should, however, be subjected to specific regulations. For Deuteronomy 15:12–18, the enslavement of Israelites is a necessary, temporary, and limited evil. For theological reasons it should be worked against so that it occurs as seldom as possible. While for Leviticus 25:39–46 the theological perspective is given such strong priority that the enslavement of compatriots is banned on theological grounds. How these three slave laws are to be read together is an open question. Rabbinical exegesis understood them as three separate ordinances that are all accorded the same applicability. If one follows the narrative location of each slave law, then Exodus 21:2–11 and Leviticus 25:39–46 are anchored in the Sinai giving of the law, while Deuteronomy 15:12–18 takes place within the context of the lawgiving in the Transjordan and therefore possesses lower authoritative status. ..."
Konrad Schmid, Is There Theology in the Hebrew Bible?, CSHB 4 (Winona Lake, IN: Eisenbrauns, 2015), 79–81.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Leviticus 25:39 and Deuteronomy 15:12

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