Exodus 21:6

unto God i.e. (if the rend. be correct: see below) to the nearest sanctuary (for the expression, comp. especially 1 Samuel 10:3), in order that he might there affirm solemnly before God his intention to remain with his master. -God" is resorted to here, not for a judicial decision (see on Exodus 18:15-16), but for the slave's declaration to be solemnly ratified: still, as this would be done in the presence of God's human representatives, the priests or judges, RVm. (AV.), following Targ., Pesh., and Jewish interpreters (cf. LXX. τό κριτήριον τοῦ θεοῦ, -the tribunal of God"), renders the judges. This, however, is only a paraphrase; for though God, in cases such as the present, may be conceived as acting through a judge, as His representative or mouth-piece, that does not make -Elohim" mean-judge," or -judges." -God" is used in the same sense in Exodus 22:8-9, and 1 Samuel 2:25.

and he shall bring him i.e (Di.) the judge at the sanctuary: better, perhaps, one shall bring him= he shall be brought (G.-K. §144d).

the door not, as has been supposed, of the sanctuary, but, if the ceremony is to bear any relation to the thing which it is intended to signify, of his master's house. The ear, as the organ of hearing, is naturally that of obedience as well; and its attachment (Deuteronomy 15:17) to the door of the house would signify the perpetual attachment of the slave to that particular household. Probably it was the right ear which was pierced: for the preference shewn for this, comp. Leviticus 8:23 f., Exodus 14:14; Exodus 14:17. The connexion -bring him to God (orthe gods)," and -bring him to the door" seems, however, to suggest that both were in the same place: hence, as the -door" of the sanctuary seems out of the question, Bä. and others render hâ-"ĕlôhîm(as is perfectly possible: cf. Genesis 3:5 RVm.) by the gods, supposing the reference to be to the household gods, or Penates, of the master's house, kept and worshipped near the door: the ceremony would then have the effect of bringing the give into a relation of dependence on the gods of his master's family, and of admitting him to the full religious privileges of the family (cf. Eerdmans Expositor, Aug. 1909, p. 163 f.). Kautzsch, on the other hand, supposes an image of Jehovah to be referred to (DB.v. 642 b).

bore his ear Whether a hole in the ear was really among other nations a mark of slavery, or even of dependence, is very doubtful: the passages cited by Di. from Kn. (cf. Now. Arch.i. 177) do not seem to shew more than that it was a mark of nationality: the ear was often bored (for ear-rings) among Africans and Orientals in general, but not specifically by slaves. See esp. Mayor's note on Juv. i. 104 (-Natus ad Euphraten, molles quod in aure fenestraeArguerint"), Macrob. Saturn, vii. 3, Plin. H.N.xi. § 136: on Plaut. Poen.v. 2. 21 (-aures anulatae"), see Ussing's note.

for ever i.e. till his life's end: cf. -for ever" in 1 Samuel 1:22, and esp. in the expression, -servant for ever," Exodus 27:12; Job 41:4 [Exodus 40:28 Heb.]. The explanation -till the next jubilee" (Jos. Ant.iv. 8. 28, and others), which has been adopted for harmonistic reasons (see Leviticus 25:39-41), is exegetically impossible: as Di. says, the difference between the two laws must be frankly recognized; they spring, it is evident, out of different periods of the history.