Leviticus 25 43

Leviticus 25:43 kjv

Thou shalt not rule over him with rigor; but shalt fear thy God.

Leviticus 25:43 nkjv

You shall not rule over him with rigor, but you shall fear your God.

Leviticus 25:43 niv

Do not rule over them ruthlessly, but fear your God.

Leviticus 25:43 esv

You shall not rule over him ruthlessly but shall fear your God.

Leviticus 25:43 nlt

Show your fear of God by not treating them harshly.

Leviticus 25 verses

Leviticus 25 43 Meaning

Leviticus 25:43 prohibits an Israelite from ruling over a fellow Israelite bondservant with harshness or severity. The reason given for this ethical conduct is a deep reverence for God, indicating that the way one treats others is directly connected to their fear and awe of the Divine. It underscores a fundamental principle of compassionate leadership and fair treatment within the covenant community, contrasting sharply with the oppressive practices experienced by Israel in Egypt.

Leviticus 25 43 Context

Leviticus chapter 25 details laws concerning the Sabbatical year (Shmita) and the Jubilee year (Yovel), focusing on Israel's relationship with the land and with each other. These laws were designed to prevent extreme wealth disparity, ensure fair economic practices, and constantly remind the Israelites that the land and people ultimately belong to God. Verses 39-46 specifically address the situation of an Israelite who becomes impoverished and sells himself into servitude to another Israelite or even to a resident foreigner. The core principle established is that such individuals are not to be treated as typical chattel slaves (eved) but as "hired workers" (sakir) or "sojourners" because, like the land, they are God's possession, redeemed by Him from Egypt. Therefore, to rule over a fellow Israelite "with harshness" (bəp̄āreḵ) would be to usurp God's ownership and disregard the sacred memory of Israel's own harsh bondage in Egypt.

Historically, this provision established a distinct model of temporary, regulated servitude within Israel that stood in stark contrast to the widespread brutal chattel slavery found in other ancient Near Eastern societies like Egypt or Mesopotamia. It emphasized mercy, justice, and the recognition of human dignity rooted in the theological reality of God's universal lordship and redemptive act.

Leviticus 25 43 Word analysis

• You shall not rule over him (וְלֹא תִרְדֶּה בוֹ - wəloʾ tirdeh bo):
  • תִרְדֶּה (tirdeh): This verb comes from the root radah (רָדָה), which means "to rule," "to reign," or "to have dominion." It is notably used in Genesis 1:26, 28 regarding humanity's dominion over creation. In this context, the negative command ("you shall not rule") suggests a prohibition against oppressive, overbearing, or absolute control that exceeds the bounds of righteous mastership, implying a tyranny of ownership that conflicts with God's ultimate ownership.
  • The implication is that while there is a legitimate hierarchical relationship, the "ruling" aspect must be curtailed; a master does not possess total, unconditional power.
• with harshness (בְּפָרֶךְ - bəp̄āreḵ):
  • פָּרֶךְ (p̄āreḵ): This key term means "harshness," "severity," "cruelty," "rigor," or "tyranny." It appears only three times in the Torah: Exodus 1:13 and 1:14 to describe how the Egyptians "ruthlessly" or "harshly" made the Israelites serve, and here in Leviticus 25:43, specifically forbidding Israelites from doing the same to their brethren.
  • The choice of this specific word forms a powerful rhetorical and polemical point: the very type of oppressive rule Israel endured under Pharaoh is precisely what they are forbidden to inflict upon fellow Israelites. It calls them to embody a new, God-honoring ethic in their social relations, contrasting divine law with pagan practices. This term signifies extreme, crushing, and inhumane labor or treatment.
• but shall fear your God (וְיָרֵאתָ֙ מֵאֱלֹהֶ֔יךָ - wəyārēṯā mēʾĕlōheḵā):
  • וְיָרֵאתָ (wəyārēṯā): From the root yareʾ (יָרֵא), meaning "to fear," "to revere," "to stand in awe of." This is not a servile or terror-filled fear, but a profound reverence, respect, and awe for God's holiness, justice, and power. This type of fear is repeatedly presented in the Bible as the foundation of wisdom and true obedience, leading to righteous behavior towards others.
  • This phrase indicates the primary motivation for humane treatment: obedience stems from one's relationship with God and a deep understanding of His character and demands. It's the inner disposition that should govern external actions.
  • מֵאֱלֹהֶיךָ (mēʾĕlōheḵā): "from your God." The possessive "your" emphasizes the covenant relationship. It reminds the individual master that their God is the God who delivered them from bondage and therefore requires a just and merciful posture towards others who also belong to Him.

Words-group by words-group analysis:

• "You shall not rule over him with harshness": This phrase directly addresses the abusive potential inherent in a master-servant relationship. The prohibition on radah b'pharekh implies that while some form of authority is acceptable within Israelite society (implied by the very presence of a servant), that authority must be exercised justly and humanely, avoiding exploitation or dehumanization. This legal mandate prevents the Israelites from replicating the very system of oppression from which God had rescued them, setting a counter-cultural standard.
• "but shall fear your God": This phrase presents the theological bedrock for the preceding prohibition. It shifts the motivation from mere societal regulation to a spiritual imperative. The fear of God serves as a moral compass, dictating ethical conduct even in private and within established hierarchies. This "fear" acts as an internal restraint, promoting self-governance rooted in divine reverence, knowing that one's treatment of others is seen by God. It acknowledges that true power resides with God, and human authority must reflect His character.

Leviticus 25 43 Bonus section

The institution of Israelite "slavery" (more accurately, temporary servitude or indentured labor) as presented in Leviticus and Deuteronomy was designed to be fundamentally different from the widespread brutal chattel slavery of the ancient world. It was often a form of economic protection or debt repayment, with strict limitations on duration, treatment, and release, particularly with the automatic freedom offered in the Jubilee year (Lev 25:10, 40-41) and every seventh year for specific Hebrew slaves (Exo 21:2, Deut 15:12). The constant emphasis on Israel's own liberation from Egypt by God serves as the foundational theological argument against perpetual or harsh dominion over fellow human beings. This verse also implicitly warns against pride and a sense of absolute control, reminding the master that all human beings are ultimately God's property, "bought" by His deliverance. The call to "fear your God" links internal piety directly to external ethical conduct, making social justice an outcome of true worship.

Leviticus 25 43 Commentary

Leviticus 25:43 is a pivotal verse illustrating the distinct ethical framework of Israelite society, established by God. It is not merely a legal injunction but a theological statement, grounding humane treatment in the reverence for the Creator and Redeemer. The prohibition against ruling with harshness (bəp̄āreḵ) directly invokes the bitter memory of Egyptian oppression, ensuring that Israel, once slaves, would not become oppressors themselves. This creates a powerful and direct theological contrast. Because God had purchased (redeemed) all Israelites from Egypt, no Israelite truly "owned" another as property; rather, all were bondservants of God.

Therefore, an Israelite in servitude was viewed not as chattel but as a brother or sister under temporary economic duress, to be treated as a hired hand or sojourner until the Jubilee release. The master’s conduct was ultimately subject to divine oversight, compelled by the fear of God. This fear is not terror, but profound respect and awe that cultivates justice and mercy. It compels one to consider God's perspective and the shared humanity and divine ownership of both master and servant. This command ensures a compassionate form of limited servitude, preserving dignity and preventing perpetual poverty, setting a precedent for socio-economic justice within God's covenant people. This standard anticipates principles of just labor and humane treatment that resonate throughout the scriptures, culminating in the New Testament’s calls for masters to treat their bondservants justly, acknowledging their own heavenly Master.