Jeremiah 34 14

Jeremiah 34:14 kjv

At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.

Jeremiah 34:14 nkjv

"At the end of seven years let every man set free his Hebrew brother, who has been sold to him; and when he has served you six years, you shall let him go free from you." But your fathers did not obey Me nor incline their ear.

Jeremiah 34:14 niv

'Every seventh year each of you must free any fellow Hebrews who have sold themselves to you. After they have served you six years, you must let them go free.' Your ancestors, however, did not listen to me or pay attention to me.

Jeremiah 34:14 esv

'At the end of seven years each of you must set free the fellow Hebrew who has been sold to you and has served you six years; you must set him free from your service.' But your fathers did not listen to me or incline their ears to me.

Jeremiah 34:14 nlt

I told them that every Hebrew slave must be freed after serving six years. But your ancestors paid no attention to me.

Jeremiah 34 verses

Jeremiah 34 14 meaning

Jeremiah 34:14 reiterates a fundamental Mosaic Law concerning indentured servitude among the Israelites. It mandates that every Hebrew slave, regardless of how they became enslaved (whether by selling themselves due to poverty or being sold by another), must be released at the end of seven years of service, having served for six years. This law ensures that no fellow Hebrew would remain in perpetual servitude, upholding principles of brotherhood, justice, and the ultimate ownership of all Israelites by God. The verse highlights a direct command from God for His people to free their kinsmen after a prescribed period of service, emphasizing their inherent right to freedom within the covenant community.

Jeremiah 34 14 Context

Jeremiah 34 is set during a critical period in Judah's history, specifically the final siege of Jerusalem by the Babylonians around 588-587 BCE. King Zedekiah, desperate for divine intervention and perhaps attempting to shore up the workforce for defense, had made a solemn covenant (קשר ברית, qashar berit) with the people to release all Hebrew male and female slaves (Jer 34:8-10). This act was a belated attempt to comply with the ancient Mosaic Law regarding indentured servitude (Exo 21:2; Deut 15:12-18). However, the obedience was short-lived. Once the Babylonians temporarily lifted the siege (perhaps to deal with the Egyptian army, Jer 37:5), the people—driven by greed and a disregard for God's command—retook those they had freed and forced them back into slavery (Jer 34:11, 16).

Jeremiah 34:14, therefore, serves as a direct reminder and an indictment of their violation. It cites the specific law they knew and had recently vowed to uphold, highlighting their hypocrisy and rebellion against God. The immediate consequence of this covenant breach, as declared by the Lord through Jeremiah, was the lifting of God's protection and the return of the Babylonian army to destroy Jerusalem, making the people themselves slaves or captives (Jer 34:17-22). This verse is a pivot point in the prophecy, clearly articulating the reason for God's imminent and devastating judgment.

Jeremiah 34 14 Word analysis

• At the end (מקץ, miqets): From the root קץ (qets), meaning "end" or "utmost limit." It signifies a complete duration, precisely marking the conclusion of a period. Here, it denotes the full completion of the seven-year cycle, echoing the sabbatical principles established in Mosaic Law.
• of seven years (שבע שנים, sheva shanim): "Seven years" points directly to the sabbatical cycle outlined in Deut 15 and Exo 21. This cycle was a fundamental aspect of Israelite social justice and theology, reminding them of God's sovereignty over time and property, and their obligation to care for their kinsmen. It signifies a complete, divinely appointed period.
• each of you must release (תשלחו איש את אחיו, teshalchu ish et achiv):
  • release (תשלחו, teshalchu): Imperfect verb form from שׁלח (shalach), meaning "to send," "to dispatch," or "to let go." In this context, it carries a strong imperative sense, "you shall send forth," highlighting the divine command for emancipation.
  • each (איש, ish): "A man," implying every individual Hebrew slaveholder was personally accountable.
  • his fellow (אחיו, achiv): "His brother," emphasizing the kinship and national identity shared by Israelites. This term underscores the ethical gravity of the situation, as the exploitation was perpetrated against a brother, not a foreigner. It highlights the special covenant bond between members of the community.
• Hebrew (העברי, ha'ivri): This descriptor distinguishes the Israelite servant from foreign slaves or non-Israelite bondservants, for whom different regulations might apply (though humane treatment was still required). The special protections and release provisions were explicitly for "Hebrews" as part of their covenant identity and shared history of liberation from Egyptian bondage.
• who has sold himself to you or is sold to you (אשר ימכר לך וששך - asher yimaker lekha):
  • The Hebrew text literally says "who is sold to you" (אשר יִמָּכֵר לךְ, asher yimmākhēr lekā), using a passive form. This can encompass situations where a person voluntarily "sells themselves" due to dire poverty, or where they are sold by a family member (e.g., a father selling a child) or through legal judgment (e.g., selling oneself to pay a debt). The crucial point is that they entered servitude within the Hebrew community, warranting specific protections.
• and has served you six years (ועבדך שש שנים, v'avadekha shesh shanim): This specifies the actual duration of service, reinforcing the maximum six-year period stipulated in the law before the seventh-year release. The completion of this period triggered the mandatory freedom.
• you must let him go free from you (ותשלחנו חפשי מעמך, u'teshalchenu chofshi me'imaka):
  • let him go free (ותשלחנו חפשי, u'teshalchenu chofshi): A forceful restatement of the release command, where teshalchenu (send him forth) is coupled with חפשי (chofshi), meaning "free" or "at liberty." This highlights the unqualified and complete nature of the release. The phrase underscores the core intention of the law: true freedom.
  • from you (מעמך, me'imaka): "From beside you" or "from with you," emphasizing the total separation and cessation of the servant-master relationship.

Words-group by Words-group analysis:

• "At the end of seven years... six years": These temporal markers precisely define the legal obligations. The "seven years" refers to the cyclical sabbatical principle (e.g., land rests, debts cancelled), while "six years" is the maximum duration for active service of a Hebrew indentured servant. The "end of seven years" means in the seventh year, following six years of service. This distinction emphasizes adherence to the established timeline for release.
• "each of you must release your fellow Hebrew... you must let him go free from you": This pairing emphasizes the personal responsibility (each of you) and the nature of the recipient of freedom (fellow Hebrew), underlining the foundational principle of communal brotherhood and justice within Israel. The repetition of "release" with "free" ensures the command for full emancipation is unmistakable, leaving no room for ambiguity or partial compliance.
• "who has sold himself to you or is sold to you": This clause addresses the varied circumstances that could lead an Israelite into indentured servitude, affirming that the same law of release applied regardless of the origin of their servitude. It signifies that economic hardship or misfortune does not justify perpetual bondage within the community of God's people.

Jeremiah 34 14 Bonus section

• The seven-year cycle mentioned in this verse also parallels other sabbatical observances in Israelite law, such as the resting of the land (Lev 25:3-5) and the cancellation of debts (Deut 15:1-2). This highlights a comprehensive system of social, economic, and agricultural justice centered on cycles of release and restoration, reflecting God's order for His creation and people.
• The repeated phrase "fellow Hebrew" (achiv ha'ivri) underscores the profound theological truth that all Israelites were considered brothers, united by their shared lineage from Abraham and their deliverance from Egyptian bondage. Their experience of being freed from slavery under Pharaoh should have made them uniquely empathetic to the plight of others in servitude, transforming their past experience into a basis for communal responsibility and justice.
• The prophetic judgment for this specific breach of covenant is middah k'neged middah ("measure for measure"). Because the Judeans denied freedom to their fellow Hebrews, God would proclaim a "freedom" upon them—freedom to the sword, famine, and pestilence, and ultimately, freedom to be carried away into exile, where they would lose their own liberty (Jer 34:17). This emphasizes the direct consequence of neglecting justice.
• While referring to ancient practices, the underlying principles of the verse speak to contemporary issues of justice, economic equity, and integrity in promise-keeping. It calls for examining how societies treat the vulnerable, reminding believers that ethical action is a core component of faithfulness to God.

Jeremiah 34 14 Commentary

Jeremiah 34:14 is more than just a legal reiteration; it is a prophetic denouncement delivered during a severe crisis. It encapsulates Israel's repeated failure to embody the social and ethical justice at the heart of their covenant with Yahweh. The law regarding the release of Hebrew servants after six years (or in the seventh year) was designed to prevent a permanent underclass, ensure mercy for the impoverished, and uphold the dignity of every Israelite as a bondservant of God alone (Lev 25:55). By re-enslaving those they had momentarily freed, the Judean elite not only broke their solemn oath to King Zedekiah but, more critically, directly defied God's ancient and clear command.

This act of defiance reveals a profound spiritual failure: a preference for personal gain over divine mandate and communal obligation. It demonstrates the superficiality of their repentance during distress—they complied only when it seemed advantageous or desperate, reverting to their oppressive ways once the immediate threat subsided. Jeremiah highlights that true faith and covenant loyalty manifest not only in ritual and declarations but also, crucially, in concrete acts of justice and compassion toward the most vulnerable within society. The people's violation of this law was not a minor transgression but a fundamental breach of covenant that demonstrated their unfitness as God's people, justifying the severe judgment of Babylonian captivity—a direct and ironic consequence where they would lose their own freedom. The verse serves as a powerful reminder that outward religious observance is meaningless if divorced from an ethical commitment to justice and righteousness within the community.