that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Jew his brother.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Jew his brother.
That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.
that each man must free his Hebrew slaves, both male and female, so one was to make a slave of a Jew, who was his brother.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Jew his brother.
that each man should free his Hebrew slaves, both male and female, and no one should hold his fellow Jew in bondage.
that each man should free his Hebrew slaves, both male and female, and no one should hold his fellow Jew in bondage.
That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.
that every man should let his man-servant, and every man his maid-servant, that is a Hebrew or a Hebrewess, go free; that none should make bondmen of them, `to wit', of a Jew his brother.
that every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother:
That euery man should let his seruant go free, and euery man his handmayde, which was an Ebrue or an Ebruesse, and that none should serue himselfe of them, to wit, of a Iewe his brother.
That every man should let his manservant, and every man his maidservant, being a Hebrew man or a Hebrew woman, go free: and that they should not lord it over them, to wit, over the Jews their brethren.
to send out each his man-servant, and each his maid-servant -- the Hebrew and the Hebrewess -- free, so as not to lay service on them, any on a Jew his brother;
to each send out his manservant, and each his maidservant—the Hebrew and the Hebrewess—free, so as not to lay service on them—on any Jew, a brother, a man;
that each man must free his Hebrew slaves, both male and female, so one was to make a slave of a Jew, who was his brother.
that each man must free his Hebrew slaves, both male and female, so one was to make a slave of a Jew, who was his brother.
that every man should let his bondman, and every man his bondmaid, the Hebrew and the Hebrewess, go free, that none should exact service of them, [that is,] of a Jew his brother.
that every man should let his male servant, and every man his female servant, who is a Hebrew or a Hebrewess, go free, that no one should make bondservants of them, of a Jew his brother.
That every man should liberate his man-servant, and every man his maid-servant, being a Hebrew or a Hebrewess; that none should retain them in service, to wit, a Jew his brother.
This meant that every slave owner should free their Hebrew slaves, both male and female. No one was to force their fellow citizens to remain slaves any longer.
That every man was to let his Hebrew man-servant and his Hebrew servant-girl go free; so that no one might make use of a Jew, his countryman, as a servant:
that every man should let his manservant, and every man his maidservant, being a Hebrew man or a Hebrew woman, go free; that none should make bondmen of them, even of a Jew his brother;
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Notable vocabulary
The rarest word here is חָפְשִׁ֑ים free H2670 — appearing just 17 times in the whole Hebrew Bible.
Shared distinctive vocabulary
חָפְשִׁ֑ים free H2670 occurs in 17 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
Words recur within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In the original languages it is 16 Hebrew tokens and 31 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Jeremiah 34:9 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
לְ֠שַׁלַּח אִ֣ישׁ אֶת עַבְדּ֞וֹ וְאִ֧ישׁ אֶת שִׁפְחָת֛וֹ הָעִבְרִ֥י וְהָעִבְרִיָּ֖ה חָפְשִׁ֑ים לְבִלְתִּ֧י עֲבָד בָּ֛ם בִּיהוּדִ֥י אָחִ֖יהוּ אִֽישׁ
that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Jew his brother.
World English Bible · Public Domain
In the Septuagint, Jeremiah is about an eighth shorter than the Hebrew and arranges its material differently — the Oracles Against the Nations (Hebrew chapters 46–51) appear in the middle of the Greek book, after 25:13. Because the chapter and verse boundaries do not line up, a verse-for-verse comparison with the Hebrew is not shown.
A verse-for-verse comparison isn’t shown here because the chapters and verses don’t line up. Switch to the LXX edition with the MT / LXX toggle above to read the Greek directly.
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from a public-domain English Septuagint. How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
לְשַׁלְחָא גְבַר יַת עֲבָדֵיהּ וּגְבַר יַת אַמְתֵיהּ בַּר יִשְׂרָאֵל וּבַת יִשְׂרָאֵל בְּנֵי חוֹרִין בְּדִיל דְלָא יִפְלְחוּן בְּהוֹן גְבַר בַּאֲחוּהִי יְהוּדָאָה:
(no public-domain English translation for this verse)
Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Jeremiah, in the Prophets, opens this verse with 16 words (11 distinct Hebrew lemmas). Its most distinctive word is chophshîy (“free”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Jeremiah 34:9 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Trapp's Complete Commentary
John Trapp
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Geneva Bible (1599)
Geneva Bible translators
Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.
Jamieson, Fausset & Brown
Robert Jamieson, A. R. Fausset & David Brown
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Matthew Poole's English Annotations
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.