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Selected Verse: Psalms 40:6 - Strong Concordance

Verse	Translation	Text
Ps 40:6	Strong Concordance	Sacrifice [02077] and offering [04503] thou didst not desire [02654]; mine ears [0241] hast thou opened [03738]: burnt offering [05930] and sin offering [02401] hast thou not required [07592].
	King James	Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [Heb 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Psa 40:6 is found in the compliance with God's law (compare Psa 40:7-8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Phi 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Psa 40:6 clear. mine ears hast thou opened--Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Exo 21:6), or that the opening of the ear, as in Isa 48:8; Isa 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Psa 40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [Heb 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Isa 53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Rom 7:4; Pe1 2:24).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [Heb 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Psa 40:6 is found in the compliance with God's law (compare Psa 40:7-8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Phi 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Psa 40:6 clear.

mine ears hast thou opened--Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Exo 21:6), or that the opening of the ear, as in Isa 48:8; Isa 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Psa 40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [Heb 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Isa 53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Rom 7:4; Pe1 2:24).

Notes on the Bible, by Albert Barnes, [1834]
Sacrifice and offering - The first of the words used here - זבח zebach - means properly a bloody-offering; the other - מנחה minchāh - an offering without blood, as a thank-offering. See the notes at Isa 1:11. The four words employed in this verse - sacrifice, offering, burnt-offering, sin-offering - embrace all the species of sacrifice and offerings known among the Hebrews; and the idea here is, that such offering as they were accustomed to offer was required of him who is here referred to. A higher service was needed. Thou didst not desire - The word here rendered desire means to incline to, to be favorably disposed, as in reference to doing anything; that is, to will, to desire, to please. The meaning here is, that he did not will this or wish it; he would not be pleased with it in comparison with obedience, or as a substitute for obedience. He preferred obedience to any external rites and forms; to all the rites and forms of religion prescribed by the law. They were of no value without obedience; they could not be substituted in the place of obedience. This sentiment often occurs in the Old Testament, showing that the design of all the rites then prescribed was to bring men to obedience, and that they were of no value without obedience. See the notes at Isa 1:10-20; compare Sa1 15:22; Psa 51:16-17; Hos 6:6; see also the notes at Heb 10:5. Mine ears hast thou opened - Margin: "digged." The Hebrew word - כרה kârâh - means "to dig;" as, to dig a well, Gen 26:25; to dig a sepulchre, Gen 50:5. As used here this would properly mean, "mine ears hast thou digged out;" that is, thou hast so opened them that there is a communication with the seat of hearing; or, in other words, thou hast caused me to hear this truth, or hast revealed it to me. Compare Isa 50:5, "The Lord God hath opened mine ear, and I was not rebellious." The meaning here would be, that the ear had been opened, so that it was quick to hear. An indisposition to obey the will of God is often expressed by the fact that the ears are "stopped:" Zac 7:11; Psa 58:4-5; Pro 21:13. There is manifestly no allusion here, though that has been supposed by many to be the reference, to the custom of boring through the ear of a servant with an awl, as a sign that he was willing to remain with his master: Exo 21:6; Deu 15:17. In that case the outer circle, or rim of the ear was "bored through" with an awl; here the idea is that of "hollowinq out," digging, excavating, that is, of making a passage "through," so that one could hear; not the mere piercing of the outer ear. The essential idea is, that this truth had been communicated to him - that God preferred obedience to sacrifice; and that he had been made attentive to that truth, "as if" he had been before deaf, and his ears had been opened. The principal difficulty in the passage relates to its application in the Epistle to the Hebrews, Heb 10:5. That difficulty arises from the fact that the Septuagint translates the phrase here by the words "a body hast thou prepared me;" and that the author of the Epistle to the Hebrews founds an argument on that translation, with reference to the work of the Messiah. On this point, see the notes at Heb 10:5. It is perhaps not now possible to explain this difficulty in a way that will be entirely satisfactory. burnt-offering - See the notes at Isa 1:11. The uniqueness of this offering was that it was consumed by fire. And sin-offering - sin-offering was an offering or sacrifice made specifically for sin, with a view to expiate either sin in general, or some specific act of sin. In the Mosaic law there are two kinds of these offerings prescribed; "trespass-offerings," or offerings for guilt or fault, denoted by the word אשׁם 'âshâm; and sin-offering, denoted by the word used here. They are offerings which were consumed by fire, Lev. 5:1-19; Lev 6:1-7; Lev 14:10. But the essential "idea" was that they were for "sin," or for some act of guilt. In a general sense, this was true of all bloody offerings or sacrifices; but in these cases the attention of the worshipper was turned particularly to the fact of sin or transgression. Thou hast not required - That is, thou hast not required them as compared with obedience; in other words, thou hast preferred the latter. These offerings would not meet the case. More was necessary to be done than was implied in these sacrifices. They would not expiate sin; they would not remove guilt; they would not give the conscience peace. A higher work, a work implied in an act of "obedience" of the most exalted kind, was demanded in order to accomplish the work to be done. Compare Psa 51:16.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sacrifice - These and the following words, may in an improper sense belong to the time of David; when God might be said, not to desire or require legal sacrifices comparatively. Thou didst desire obedience rather than sacrifices, but in a proper sense, they belong only to the person and times of the Messiah, and so the sense is, God did not desire or require them, for the satisfaction of his own justice, and the expiation of mens sins, which could not possibly be done by the blood of bulls or goats, but only by the blood of Christ, which was typified by them, and which Christ came into the world to shed, in pursuance of his father's will, as it here follows, Psa 40:7-8. So here is a prediction concerning the cessation of the legal sacrifice, and the substitution of a better instead of them. Opened - Heb. bored. I have devoted myself to thy perpetual service, and thou hast accepted of me as such, and signified so much by the boring of mine ears, according to the law and custom in that case, Exo 21:5-6. The seventy Jewish interpreters, whom the apostle follows, Heb 10:5, translate these words, a body hast thou prepared me.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Sacrifice and offering - The apostle, Heb 10:5, etc., quoting this and the two following verses, says, When he (the Messiah) cometh into the world - was about to be incarnated, He saith - to God the Father, Sacrifice and offering thou wouldst not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin; they were only designed to point out my incarnation and consequent sacrificial death: and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin; according to thy word, The seed of the woman shall bruise the head of the serpent. A body hast thou prepared me - The quotation of this and the two following verses by the apostle, Heb 10:5, etc., is taken from the Septuagint, with scarcely any variety of reading: but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are אזנים כרית לי oznayim caritha lli, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored; that is, Thou hast made me thy servant for ever, to dwell in thine own house: for the allusion is evidently to the custom mentioned Exo 21:2, etc.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free: but if the servant shall positively say, I love my master, etc., I will not go out free; then his master shall bring him to the doorpost, and shall bore his ear through with an awl, and he shall serve him for ever." But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, Then, a Body The first syllable, אז az, Then, is the same in both; and the latter, Myn, which, joined to אז makes אזנים oznayim, might have been easily mistaken for גוה gevah, Body; נ nun being very like ג gimel; י yod like ו vau; and h he like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might then have been easily taken for the under-stroke of the mem, and thus give rise to a corrupt reading; add to this, the root כרה carah signifies as well to prepare, as to open, bore, etc. On this supposition the ancient copy translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah charitha lli; Σωμα δε κατηρτισω μοι· Then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity; namely, that Christ was incarnated for the sin of the world. The Ethiopic has nearly the same reading: the Arabic has both, "A body hast thou prepared me, and mine ears thou hast opened." But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words. It is remarkable, that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them, nor all of them, could take away sin; and that the grand sacrifice of Christ was that alone which could do it. Four kinds are here specified, both by the psalmist and the apostle: viz. Sacrifice, זבח zebach, θυσια; Offering, מנחה minchah, προσφορα; Burnt-Offering, עולה olah, ὁλοκαυτωμα; Sin-Offering, חטאה chataah, περι ἁμαρτιας. Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc. should take away sin. Thou hast had no pleasure - Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin, as they could never satisfy thy justice, nor make thy law honorable.

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²⁴ Who [3739] his own self [846] bare [399] our [2257] sins [266] in [1722] his own [846] body [4983] on [1909] the tree [3586], that [2443] we [2198], being dead [581] to sins [266], should live [2198] unto righteousness [1343]: by [3739] whose [846] stripes [3468] ye were healed [2390].

⁴ Wherefore [5620], my [3450] brethren [80], ye [5210] also [2532] are become dead [2289] to the law [3551] by [1223] the body [4983] of Christ [5547]; that [1519] ye [5209] should be married [1096] to another [2087], even to him who is raised [1453] from [1537] the dead [3498], that [2443] we should bring forth fruit [2592] unto God [2316].

⁴ Surely [0403] he hath borne [05375] our griefs [02483], and carried [05445] our sorrows [04341]: yet we did esteem [02803] him stricken [05060], smitten [05221] of God [0430], and afflicted [06031].
⁵ But he was wounded [02490] for our transgressions [06588], he was bruised [01792] for our iniquities [05771]: the chastisement [04148] of our peace [07965] was upon him; and with his stripes [02250] we are healed [07495].
⁶ All we like sheep [06629] have gone astray [08582]; we have turned [06437] every one [0376] to his own way [01870]; and the LORD [03068] hath laid [06293] on him the iniquity [05771] of us all.
⁷ He was oppressed [05065], and he was afflicted [06031], yet he opened [06605] not his mouth [06310]: he is brought [02986] as a lamb [07716] to the slaughter [02874], and as a sheep [07353] before [06440] her shearers [01494] is dumb [0481], so he openeth [06605] not his mouth [06310].
⁸ He was taken [03947] from prison [06115] and from judgment [04941]: and who shall declare [07878] his generation [01755]? for he was cut off [01504] out of the land [0776] of the living [02416]: for the transgression [06588] of my people [05971] was he stricken [05061].
⁹ And he made [05414] his grave [06913] with the wicked [07563], and with the rich [06223] in his death [04194]; because he had done [06213] no violence [02555], neither was any deceit [04820] in his mouth [06310].
¹⁰ Yet it pleased [02654] the LORD [03068] to bruise [01792] him; he hath put him to grief [02470]: when thou shalt make [07760] his soul [05315] an offering for sin [0817], he shall see [07200] his seed [02233], he shall prolong [0748] his days [03117], and the pleasure [02656] of the LORD [03068] shall prosper [06743] in his hand [03027].
¹¹ He shall see [07200] of the travail [05999] of his soul [05315], and shall be satisfied [07646]: by his knowledge [01847] shall my righteous [06662] servant [05650] justify [06663] many [07227]; for he shall bear [05445] their iniquities [05771].

⁵ Wherefore [1352] when he cometh [1525] into [1519] the world [2889], he saith [3004], Sacrifice [2378] and [2532] offering [4376] thou wouldest [2309] not [3756], but [1161] a body [4983] hast thou prepared [2675] me [3427]:

⁸ I delight [02654] to do [06213] thy will [07522], O my God [0430]: yea, thy law [08451] is within [08432] my heart [04578].

⁵ The Lord [0136] GOD [03069] hath opened [06605] mine ear [0241], and I was not rebellious [04784], neither turned away [05472] back [0268].

⁸ Yea, thou heardest [08085] not; yea, thou knewest [03045] not; yea, from that time that thine ear [0241] was not opened [06605]: for I knew [03045] that thou wouldest deal very [0898] treacherously [0898], and wast called [07121] a transgressor [06586] from the womb [0990].

⁶ Then his master [0113] shall bring [05066] him unto the judges [0430]; he shall also bring [05066] him to the door [01817], or unto the door post [04201]; and his master [0113] shall bore [07527] his ear [0241] through with an aul [04836]; and he shall serve [05647] him for ever [05769].

⁶ Sacrifice [02077] and offering [04503] thou didst not desire [02654]; mine ears [0241] hast thou opened [03738]: burnt offering [05930] and sin offering [02401] hast thou not required [07592].

⁸ And [2532] being found [2147] in fashion [4976] as [5613] a man [444], he humbled [5013] himself [1438], and became [1096] obedient [5255] unto [3360] death [2288], even [1161] the death [2288] of the cross [4716].

⁷ Then said [0559] I, Lo, I come [0935]: in the volume [04039] of the book [05612] it is written [03789] of me,
⁸ I delight [02654] to do [06213] thy will [07522], O my God [0430]: yea, thy law [08451] is within [08432] my heart [04578].

⁶ Sacrifice [02077] and offering [04503] thou didst not desire [02654]; mine ears [0241] hast thou opened [03738]: burnt offering [05930] and sin offering [02401] hast thou not required [07592].

¹⁰ By [1722] the which [3739] will [2307] we are [2070] sanctified [37] through [1223] the offering [4376] of the body [4983] of Jesus [2424] Christ [5547] once [2178] for all.

¹⁶ For thou desirest [02654] not sacrifice [02077]; else would I give [05414] it: thou delightest [07521] not in burnt offering [05930].

¹⁰ And on the eighth [08066] day [03117] he shall take [03947] two [08147] he lambs [03532] without blemish [08549], and one [0259] ewe lamb [03535] of the first [01323] year [08141] without blemish [08549], and three [07969] tenth deals [06241] of fine flour [05560] for a meat offering [04503], mingled [01101] with oil [08081], and one [0259] log [03849] of oil [08081].

¹ And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
² If a soul [05315] sin [02398], and commit [04603] a trespass [04604] against the LORD [03068], and lie [03584] unto his neighbour [05997] in that which was delivered [06487] him to keep, or in fellowship [08667] [03027], or in a thing taken away by violence [01498], or hath deceived [06231] his neighbour [05997];
³ Or have found [04672] that which was lost [09], and lieth [03584] concerning it, and sweareth [07650] falsely [08267]; in any [0259] of all these that a man [0120] doeth [06213], sinning [02398] therein [02007]:
⁴ Then it shall be, because he hath sinned [02398], and is guilty [0816], that he shall restore [07725] that [01500] which he took violently away [01497], or the thing [06233] which he hath deceitfully gotten [06231], or that which was delivered [06487] [0853] him to keep [06485], or the lost thing [09] which he found [04672],
⁵ Or all that about which he hath sworn [07650] falsely [08267]; he shall even restore [07999] it in the principal [07218], and shall add [03254] the fifth part [02549] more [03254] thereto, and give [05414] it unto him to whom it appertaineth, in the day [03117] of his trespass offering [0819].
⁶ And he shall bring [0935] his trespass offering [0817] unto the LORD [03068], a ram [0352] without blemish [08549] out of the flock [06629], with thy estimation [06187], for a trespass offering [0817], unto the priest [03548]:
⁷ And the priest [03548] shall make an atonement [03722] for him before [06440] the LORD [03068]: and it shall be forgiven [05545] him for any thing [0259] of all that he hath done [06213] in trespassing [0819] therein.

¹¹ To what [04100] purpose is the multitude [07230] of your sacrifices [02077] unto me? saith [0559] the LORD [03068]: I am full [07646] of the burnt offerings [05930] of rams [0352], and the fat [02459] of fed beasts [04806]; and I delight [02654] not in the blood [01818] of bullocks [06499], or of lambs [03532], or of he goats [06260].

¹⁷ Then thou shalt take [03947] an aul [04836], and thrust [05414] it through his ear [0241] unto the door [01817], and he shall be thy servant [05650] for ever [05769]. And also unto thy maidservant [0519] thou shalt do [06213] likewise.

¹³ Whoso stoppeth [0331] his ears [0241] at the cry [02201] of the poor [01800], he also shall cry [07121] himself, but shall not be heard [06030].

⁴ Their poison [02534] is like [01823] the poison [02534] of a serpent [05175]: they are like the deaf [02795] adder [06620] that stoppeth [0331] her ear [0241];
⁵ Which will not hearken [08085] to the voice [06963] of charmers [03907], charming [02266] [02267] never so wisely [02449].

¹¹ But they refused [03985] to hearken [07181], and pulled away [05414] [05637] the shoulder [03802], and stopped [03513] their ears [0241], that they should not hear [08085].

⁵ The Lord [0136] GOD [03069] hath opened [06605] mine ear [0241], and I was not rebellious [04784], neither turned away [05472] back [0268].

⁵ My father [01] made me swear [07650], saying [0559], Lo [02009], I die [04191]: in my grave [06913] which I have digged [03738] for me in the land [0776] of Canaan [03667], there shalt thou bury me [06912]. Now therefore let me go up [05927], I pray thee, and bury [06912] my father [01], and I will come again [07725].

²⁵ And he builded [01129] an altar [04196] there, and called [07121] upon the name [08034] of the LORD [03068], and pitched [05186] his tent [0168] there: and there Isaac's [03327] servants [05650] digged [03738] a well [0875].

⁶ For I desired [02654] mercy [02617], and not sacrifice [02077]; and the knowledge [01847] of God [0430] more than burnt offerings [05930].

¹⁶ For thou desirest [02654] not sacrifice [02077]; else would I give [05414] it: thou delightest [07521] not in burnt offering [05930].
¹⁷ The sacrifices [02077] of God [0430] are a broken [07665] spirit [07307]: a broken [07665] and a contrite [01794] heart [03820], O God [0430], thou wilt not despise [0959].

²² And Samuel [08050] said [0559], Hath the LORD [03068] as great delight [02656] in burnt offerings [05930] and sacrifices [02077], as in obeying [08085] the voice [06963] of the LORD [03068]? Behold, to obey [08085] is better [02896] than sacrifice [02077], and to hearken [07181] than the fat [02459] of rams [0352].

¹⁰ Hear [08085] the word [01697] of the LORD [03068], ye rulers [07101] of Sodom [05467]; give ear [0238] unto the law [08451] of our God [0430], ye people [05971] of Gomorrah [06017].
¹¹ To what [04100] purpose is the multitude [07230] of your sacrifices [02077] unto me? saith [0559] the LORD [03068]: I am full [07646] of the burnt offerings [05930] of rams [0352], and the fat [02459] of fed beasts [04806]; and I delight [02654] not in the blood [01818] of bullocks [06499], or of lambs [03532], or of he goats [06260].
¹² When ye come [0935] to appear [07200] before [06440] me, who hath required [01245] this at your hand [03027], to tread [07429] my courts [02691]?
¹³ Bring [0935] no more [03254] vain [07723] oblations [04503]; incense [07004] is an abomination [08441] unto me; the new moons [02320] and sabbaths [07676], the calling [07121] of assemblies [04744], I cannot away with [03201]; it is iniquity [0205], even the solemn meeting [06116].
¹⁴ Your new moons [02320] and your appointed feasts [04150] my soul [05315] hateth [08130]: they are a trouble [02960] unto me; I am weary [03811] to bear [05375] them.
¹⁵ And when ye spread forth [06566] your hands [03709], I will hide [05956] mine eyes [05869] from you: yea, when ye make many [07235] prayers [08605], I will not hear [08085]: your hands [03027] are full [04390] of blood [01818].
¹⁶ Wash [07364] you, make you clean [02135]; put away [05493] the evil [07455] of your doings [04611] from before [05048] mine eyes [05869]; cease [02308] to do evil [07489];
¹⁷ Learn [03925] to do well [03190]; seek [01875] judgment [04941], relieve [0833] the oppressed [02541], judge [08199] the fatherless [03490], plead [07378] for the widow [0490].
¹⁸ Come now [03212], and let us reason together [03198], saith [0559] the LORD [03068]: though your sins [02399] be as scarlet [08144], they shall be as white [03835] as snow [07950]; though they be red [0119] like crimson [08438], they shall be as wool [06785].
¹⁹ If ye be willing [014] and obedient [08085], ye shall eat [0398] the good [02898] of the land [0776]:
²⁰ But if ye refuse [03985] and rebel [04784], ye shall be devoured [0398] with the sword [02719]: for the mouth [06310] of the LORD [03068] hath spoken [01696] it.

⁵ And if the servant [05650] shall plainly [0559] say [0559], I love [0157] my master [0113], my wife [0802], and my children [01121]; I will not go out [03318] free [02670]:
⁶ Then his master [0113] shall bring [05066] him unto the judges [0430]; he shall also bring [05066] him to the door [01817], or unto the door post [04201]; and his master [0113] shall bore [07527] his ear [0241] through with an aul [04836]; and he shall serve [05647] him for ever [05769].

² If thou buy [07069] an Hebrew [05680] servant [05650], six [08337] years [08141] he shall serve [05647]: and in the seventh [07637] he shall go out [03318] free [02670] for nothing [02600].