Leviticus 25:43 — Word Study
WLCלֹא־ תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵאֱלֹהֶֽיךָ׃
BSAYou are notlôʼ [under no circumstances] to rulerâdâh▸ [exercise power or control] harshlyperek [with severity, rigor, or cruelty] but you shall fearyârêʼ [stand in awe of, revere] your Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| תִרְדֶּ֥ה | you will rule | Verb, Qal, imperfect second person masculine singular |
| ב֖וֹ | over him | Preposition, suffix |
| בְּפָ֑רֶךְ | with harshness | Preposition, noun common masculine singular absolute |
| וְיָרֵ֖אתָ | and you will fear | Verb, Qal, sequential perfect second person masculine singular |
| מֵאֱלֹהֶֽיךָ׃ | from God your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You are not to rule over them harshly, but you shall fear your God. |
| KJV | Thou shalt not rule over him with rigour; but shalt fear thy God. |
| ASV | Thou shalt not rule over him with rigor, but shalt fear thy God. |
| YLT | thou rulest not over him with rigour, and thou hast been afraid of thy God. |
| WEB | You shall not rule over him with harshness, but shall fear your God. |
| BBE | Do not be a hard master to him, but have the fear of God before you. |
Where they part company is בְּפָ֑רֶךְ — see How Translations Differ.
The sentence has two main clauses connected by a conjunction, with the first clause emphasizing prohibition and the second emphasizing reverence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָדָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 25:43
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws Concerning Servitudegenerated
Leviticus 25:43 is part of a series of laws given to the Israelites regarding their treatment of one another, especially in the context of servitude. The Lord emphasizes the importance of compassion and reverence for Him in the relationships between individuals, particularly in situations of power dynamics.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 25:46–53 | You may leave them to your sons after you to inherit as property; you can make them slaves for life. But as for your brothers, the Israelites, no man may rule harshly over his brother. |
| 2 | Exodus 1:13–14 | They worked the Israelites ruthlessly |
| 3 | Exodus 2:23 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 4 | Exodus 3:7–9 | The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. |
| 5 | Exodus 5:14 | Then the Israelite foremen, whom Pharaoh’s taskmasters had set over the people, were beaten and asked, “Why have you not fulfilled your quota of bricks yesterday or today, as you did before?” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תִרְדֶּ֥ה, tir.Dehgenerated
The verb תִרְדֶּ֥ה (tir.Deh) comes from the root רָדָה (radah), meaning 'to rule' or 'to have dominion.' It indicates an exercise of authority, specifically in the context of governance or control over others.
The parsing as a second person masculine singular imperfect verb indicates a command directed towards an individual or group, stressing the responsibility of the ruler to govern justly and kindly.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The sentence is structured around two main verbs: תִרְדֶּ֥ה (you will rule) and וְיָרֵ֖אתָ (and you will fear). The first verb is negated by לֹא (not), indicating prohibition, while the second verb emphasizes the required attitude of reverence towards God.
The prepositional phrase בְּפָ֑רֶךְ describes the manner in which the ruling should not occur, highlighting the importance of treating others with kindness.
Septuagint Backgroundgenerated
The Septuagint translates תִרְדֶּ֥ה as κατατενεῖς (you will rule), which carries a similar meaning but may imply a different nuance in authority. This choice reflects a consistent understanding of governance in the Greek context.
For בְּפָ֑רֶךְ, the translation μόξθῳ suggests a focus on the harshness aspect, aligning with the original intent of the Hebrew.
In plain words — the whole versegenerated
Leviticus 25:43 teaches that the Israelites should not rule over their fellow servants harshly. Instead, they are to fear God, showing reverence and respect in their relationships. This reflects God's concern for justice and compassion.
Frequently Asked Questionsgenerated
To rule over someone harshly means to exercise power in a severe, cruel, or unyielding manner, lacking compassion and kindness.
Fearing God is important because it instills a sense of reverence and accountability, guiding individuals to treat others with respect and justice.
This verse emphasizes that authority should be exercised with care and compassion, reflecting God's character in our interactions with others.
We can learn the importance of treating others fairly and respectfully, especially those who may be vulnerable or under our authority.
Reflection Questionsgenerated
- How can I ensure that I treat those under my authority with kindness and respect?
- In what ways can I demonstrate my reverence for God in my daily interactions?
- What are some examples of harsh treatment that I should avoid in my relationships?
- How can I apply the principles of this verse to my life today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 25:43 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt not rule over him with rigour,.... As the Egyptians ruled over the Israelites, and made them to serve, Exodus 1:13; where the same word is used as here, and seems designed to put them in
Read John Gill on Leviticus 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: If thy brother ... be waxen poor, and be sold unto thee , [
Read Robert Jamieson on Leviticus 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough thou dost not fear them who are in thy power, and unable to right themselves, yet fear that God who hath commanded thee to use them kindly, and who can and will avenge their cause, if thou dost oppress them.
Read Matthew Poole on Leviticus 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 25:43 Thou shalt not rule over him with rigour; but shalt fear thy God.Ver. 43. Rule over him with rigour.] As the Egyptians did over the Israelites. Thy servant is made of the same earth with thee, and hath right to the same heaven with thee. See Galatians 3:28. The servant paid the half shekel as well as the master. Stand not therefore on terms of inequality, but know that yourselves also have a Master in heaven. Do therefore to them "that which is right and equal."
Read John Trapp on Leviticus 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(43) Thou shalt not rule over him with rigour.—The master is forbidden to tyrannise over him as if he were a slave without any rights.
Read Charles John Ellicott on Leviticus 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 43. Thou shalt not rule over him with rigour] What is rigorous service? "Service which is not determined, and service whereof there is no need." This is the definition given by the Jews; but much more is implied in this command than is expressed here. Labour beyond the person's strength, or labour too long continued, or in unhealthy or uncomfortable places and circumstances, or without sufficient food, c., is labour exacted with rigour, and consequently inhuman and this law is made, not for the Mosaic dispensation and the Jewish people, but for every dispensation and for every people under heaven.
Read AdamClarke on Leviticus 25 →CambridgeThe Cambridge Bible for Schools and Colleges39–46. Prohibition of permanent servitude of one Israelite to another (H and P mixed, the former probably preponderating) This case was to be subject to the operation of the law of Jubile, Moreover, the Israelite so bought shall not be compelled to work as a slave, but only under such conditions as befit a sojourner or hired servant. Leviticus 25:42 adds the reason (cp. Leviticus 25:13; Leviticus 25:55). On the other hand slaves bought from persons of other nations, or from foreigners sojourning in the land, were to be bondservants in the strictest sense of the word. For the differences between the law on these subjects and that in Exodus 21:2 ff.; Deuteronomy 15:12-18, see ICC Deut.; p.…
Read Cambridge on Leviticus 25 →Albert Barnes1798–1870Barnes' Notes on the BibleFear thy God - Yahweh was the Lord and Master of His people. To treat a Hebrew as a slave was therefore to interfere with the rights of Yahweh. Compare Romans 14:4.
Read Albert Barnes on Leviticus 25 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You are not to rule over them harshly, but you shall fear your God.
You shall not rule over him with harshness, but shall fear your God.
You are not to rule over them harshly, but you shall fear your God.
You must not rule over him harshly, but you must fear your God.
Tyndale line
Thou shalt not rule over him with rigour; but shalt fear thy God.
Thou shalt not rule over him with rigor, but shalt fear thy God.
Thou shalt not rule over him with rigour; but shalt fear thy God.
Thou shalt not rule over him with rigor, but shalt fear thy God.
Thou shalt not rule ouer him cruelly, but shalt feare thy God.
Strictly literal
Thou shalt not rule over him with rigour; and thou shalt fear thy God.
thou rulest not over him with rigour, and thou hast been afraid of thy God.
you do not rule over him with rigor, and you have been afraid of your God.
Thou shalt not rule over him with rigor; but thou shalt have fear of thy God.
You must not rule over them harshly, but you must honor your God.
From the Latin
Afflict him not by might, but fear thy God.
Simplified
Don't treat them with brutality. Have respect for your God.
Do not be a hard master to him, but have the fear of God before you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "לֹא־ תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵאֱלֹהֶֽיךָ׃" which translates to, "You are not to rule over them harshly, but you shall fear your God." The Septuagint agrees with the Masoretic Text in terms of the content, as all six words match in a word-by-word correspondence, although the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch also agrees with the Masoretic Text word for word, stating, "לא תרדה בו בפרך ויראת מאלהיך." Thus, both the Septuagint and the Samaritan Pentateuch confirm the same meaning as the Masoretic Text without any differences in this verse.
לֹא־ תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵאֱלֹהֶֽיךָ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לא תרדה בו בפרך ויראת מאלהיך
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 25:43
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רָדָה (radah) is a Hebrew verb with two main meanings: to rule or have dominion, and to scrape out. It can refer to subjugating or dominating in the Qal form, while the Hiphil form indicates causing someone to dominate. The word encompasses both authority and a physical action of scraping.
[רָדָה] vb. have dominion, rule, dominate
Qal have dominion, rule, over
Hiph. and kings he causeth (him) to dominate
base
רָדָה vb. scrape out
base
H7287a רָדָה have dominion, rule, dominate H7287b רָדָה scrape out
7287 radah raw-daw'
a primitive root; to tread down, i.e. subjugate;
specifically, to crumble off:--(come to, make to) have
dominion, prevail against, reign, (bear, make to) rule,(-r,
over), take.
רָדָה (ra.dah) — to rule.
1) to rule, have dominion, dominate, tread down
1a) (Qal) to have dominion, rule, subjugate
1b) (Hiphil) to cause to dominate
רָדָה (ra.dah) — to scrape.
1) to scrape out
1a) (Qal) to scrape, scrape out
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
פֶּ֫רֶךְ (perek) refers to harshness or severity, often associated with cruelty or rigor. It is derived from an unused root meaning to break apart or fracture. The term is consistently defined across entries, emphasizing its connotations of severity in various contexts.
פֶּ֫רֶךְ n.[m.] harshness, severity
base
H6531 פֶּ֫רֶךְ harshness, severity
6531 perek peh'-rek
from an unused root meaning to break apart; fracture, i.e.
severity:--cruelty, rigour.
פֶּ֫רֶךְ (pe.rekh) — severity.
harshness, severity, cruelty
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms