Bind

Bind - (Webster's 1828 Dictionary)

BIND, v.t.

1. To tie together,or confine with a cord, or any thing that is flexible; to fasten as with a band, fillet or ligature.

2. To gird, inwrap or involve; to confine by a wrapper, cover or bandage; sometimes with up; as, to bind up a wound.

3. To confine or restrain, as with a chain, fetters or cord; as, bind him hand and foot.

4. To restrain in any manner.

He bindeth the floods from overflowing. Job 28.

5. To oblige by a promise, vow, stipulation, covenant, law, duty or any other moral tie; to engage.

If a man shall swear an oath to bind his soul with a bond. Num 30.

We are bound by the laws of kindness, of nature, of a state, _c.

6. To confirm or ratify.

Whatsoever thou shalt bind on earth, shall be bound in heaven. Mat 16.

7. To distress, trouble, or confine by infirmity.

Whom Satan hath bound these eighteen years. Luke 13.

8. To constrain by a powerful influence or persuasion.

I go bound in the spirit to Jerusalem. Acts 20.

9. To restrain the natural discharges of the bowels; to make costive; as, certain kinds of food bind the body or bowels.

10. To form a border; to fasten with a band, ribin, or any thing that strengthens the edges; as, to bind a garment or carpet.

11. To cover with leather or anything firm; to sew together and cover; as, to bind a book.

12. To cover or secure by a band; as, to bind a wheel with tire.

13. To oblige to serve, by contract; as, to bind an apprentice; often with out; as, to bind out a servant.

14. To make hard or firm; as, certain substances bind the earth.

To bind to is to contract; as, to bind one's self to a wife.

To bind over is to oblige by bond to appear at a court.

BIND, v.i. To contract; to grow hard or stiff; as, clay binds by heat.

1. To grow or become costive.

2. To be obligatory.

BIND, n. A stalk of hops, so called from its winding round a pole or tree, or being bound to it.

1. A bind of eels, is a quantity consisting of 10 strikes, each containing 25 eels, or 250 in the whole.

2. Among miners, indurated clay, when much mixed with the oxyd of iron.

Bond - (Easton's Bible Dictionary)

An obligation of any kind (Num. 30:2, 4, 12). The word means also oppression or affliction (Ps. 116:16; Phil. 1:7). Christian love is the "bond of perfectness" (Col. 3:14), and the influences of the Spirit are the "bond of peace" (Eph. 4:3).

Bond - (Webster's 1828 Dictionary)

BOND, n.

1. Anything that binds, as a cord, a chain, a rope; a band.

2. Ligament; that which holds things together.

3. Union; connection; a binding.

Let walls be so constructed as to make a good bond.

4. In the plural, chains; imprisonment; captivity.

He hath done nothing worthy of death or of bonds. Acts.

5. Cause of union; cement which unites; link of connection; as the bonds of affection.

Charity is the bond of perfectness. Col 3

6. An obligation imposing a moral duty, as by a vow, or promise, by law or other means.

7. In law, an obligation or deed by which a person binds himself, his heirs, executors, and administrators, to pay a certain sum, on or before a future day appointed. This is a single bond. But usually a condition is added, that ;if the obligor shall do a certain act, or pay a certain sum of money, on or before a time specified, the obligation shall be void; otherwise it shall remain in full force. If the condition is not performed, the bond becomes forfeited, and the obligor and his heirs are liable to the payment of the whole sum.

BOND, a. [for bound.] In a state of servitude, or slavery; captive.

Whether we be jews or Gentiles; whether we be bond or free. 1 Cor 12.

BOND, v.t. To give bond for; as for duties or customs at a custom house; to secure payment of, by giving a bond.

On their reshipment and exportation, official clearances were given, in which no mention was made that the cargo consisted of bonded or debentured goods.

In the U.States, it is applied to the goods on which the customs arise, and to the duties secured by bond.

Bondage - (Easton's Bible Dictionary)

Of Israel in Egypt (Ex. 2:23, 25; 5), which is called the "house of bondage" (13:3; 20:2). This word is used also with reference to the captivity in Babylon (Isa. 14:3), and the oppression of the Persian king (Ezra 9:8, 9).

Bondage - (Webster's 1828 Dictionary)

BOND'AGE, n. Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion. In ancient English law, villenage.

1. Obligation; tie of duty.

He must resolve not to be brought under the bondage of observing oaths.

2. In scripture, spiritual subjection to sin and corrupt passions, or to the yoke of the ceremonial law; servile fear. Heb 2. Gal 2. Rom 8.

Bondservant - (Webster's 1828 Dictionary)

BOND'SERVANT, n. [bond and servant.] A slave; one who is subjected to the authority of another, or whose person and liberty are restrained.

Bound - (Webster's 1828 Dictionary)

BOUND, n.

1. A limit; the line which comprehends the whole of any given object or space. It differs from boundary. See the latter. Bound is applied to kingdoms, states,cities, towns, tracts of land, and to territorial jurisdiction.

2. A limit by which any excursion is restrained; the limit of indulgence or desire; as, the love of money knows no bounds.

3. A leap; a spring; a jump; a rebound.

4. In dancing, a spring from one foot to the other.

BOUND, v.t. To limit; to terminate; to fix the furthest point of extension,whether of natural or moral objects, as of land, or empire, or of passion, desire,indulgence. Hence, to restrain or confine; as, to bound our wishes. To bound in is hardly legitimate.

1. To make to bound.

BOUND, v.i. To leap; to jump; to spring; to move forward by leaps.

Before his lord the ready spaniel bounds.

1. To rebound--but the sense is the same.

BOUND, pret. and pp. of bind. As a participle, made fast by a band,or by chains or fetters; obliged by moral ties; confined; restrained.

1. As a participle or perhaps more properly an adj.,destined; tending; going, or intending to go; with to or for; as, a ship is bound to Cadiz, or for Cadiz.

The application of this word,in this use, is taken from the orders given for the government of the voyage,implying obligation, or from tending, stretching. So destined implies being bound.

Bound is used in composition, as in ice-bound, wind-bound, when a ship is confined or prevented from sailing by ice or by contrary winds.

Servant - (Webster's 1828 Dictionary)

SERV'ANT, [L. servans, from servo, to keep or hold; properly one that waits, that is, stops, holds, attends, or one that is bound.]

1. A person, male or female, that attends another for the pupose of performing menial offices for him, ot who is employed by another for such offices or for other labor, and is subject to his command. The word is correlative to master. Servant differs from slave, as the servant's subjection to a master is voluntary, the slave's is not. Every slave is a servant, but every servant is not a slave.

Servants are of various kinds; as household or domestic servants, menial servants; laborers, who are hired by the day, week or other term, and do not reside with their employers, ot if they board in the same house, are employed abroad and not in the domestic services; apprentices, who are bound for a term of years to serve a master, for the purpose of learning his trade or occupation.

In a legal sense, stewards, factors, bailifs and other agents, are servants for the time they are employed in such character, as they act in subordination to others.

2. One in a state of subjection.

3.In Scripture, a slave; a bondman; one purchased for money, and who was compelled to serve till the year of jubilee; also, one purchased for a term of years.

4. The subject of a king; as the servents of David or of Saul.

The Syrians became servants to David. 2 Sam 8.

5. A person who voluntarily serves another or acts as his minister; as joshua was the servant of Moses, and the apostles the apostles the servants of Christ. So Christ himself is called a servant, Isa 42. Moses is called the servant of the Lord, Duet. 34.

6. A person employed or used as an unstrument in accomplishing God's purposes of mercy or wrath. So Nebuchadnezzar is called the servant of God. Jer 25.

7. One who yields obedience to another. The saints are called servants of God, or of righteousness; and the wicked are called the servants of sin.

8. That which yields obedience, or acts on subordination as an instrument.

9. One that makes painful sacrifices in compliance with the weakness or wants of others.

10. A person of base condition or ignoble spirit.

11. A word of civilith. I am, sir, your humble or obedient servant.

Our betters tell us they are our humble servants, but understand us to be their slaves. Swift.

Servant of servants, one debased to the lowest condition of servitude.

SERV'ANT, v.t. To subject. [Not in use.]

Serve - (Webster's 1828 Dictionary)

SERVE, v.t. serv. [L. servio. This verb is supposed to be from the noun servus, a servant or slave, and this from servo, to keep.]

1. To work for; to bestow the labor of boky and mind in the employment of another.

Jacob loved Rachel and said, I will serve thee seven years for Rachel thy youngest daughters. Gen 29.

No man can serve two masters. Mat 6.

2. To act as the minister of; to perform official duties to; as, a minister serves his prince.

Had I served God as diligently as I have served the king, he would not have given me over in my gray hairs. Cardinal Woolsey.

3. To attend at command; to wait on.

A goddess among gods, ador'd and serv'd

By anbels numberless, thy daily train. Milton.

4. To obey servilely or meanly. be not to wealth a servant.

5. To supply with food; as, to be served in plate.

6. To be subservient or subordinate to.

Bodies bright and greater should not serve

The less not bright. Milton.

7. To perform the duties required in; as, the curate served two churches.

8. To obey; to perform duties in the employment of; as, to serve the king or the country in the army or navy.

9. To be sufficient, or to promote; as, to serve one's turn, end or purpose.

10. To help by good offices; as, to serve one's country.

11. To comply with; to submit to.

They think herein we serve the time, because thereby we either hold or seek preferment. Hooker.

12. To be sufficient for; to satisfy; to content.

One half pint bottle serves them both to dine,

And is at once their vinegar and wine. Pope.

13. To be in the place of any thing to one. A sofa serves the Turks for a seat and a couch.

14. To treat; to requite; as, he served me ungratefully; he served me very ill; We say also, he served me a trick, that is he deceived me, or practiced an artifice on me.

15. In Scripture and theology, to obey and worship; to act in conformity to the law of a superior, and treat him with due reverence.

Fear the Lord and serve him in sincerity and truth. As for me and my house, we will serve the lord. Josh 24.

16. In a bad sense, to obey; to yeild compliance or act according to.

Serving divers lusts and treasures. Titus 3.

17. To worship; to render homage to; as, to serve idols or false gods.

18. To be a slave to; to be in bondage to.

19. To serve one's self of, to use; to make use of; a Gallicism, [se sevir de.]

I will serve myself of this concession. Chillingworh.

20. To use; to manage; to apply. The guns are well served.

21. In seamen's language, to wind something round a rope to prevent friction.

To serve up, to prepare and present in a dish; as, to serve up a sirloin of beef in plate; figuratively, to prepare.

To serve in, as used by Shakespeare, for to bring in, as meat by an attendant, I have never to be used in America.

To serve out, to distribute in portions; as, to serve out provisions to soldiers.

To serve a writ, to read it to the defendant; or to leave an attested copy at his usual place of abode.

To serve an attachment, or writ of attachment, to levy it on the or goods by seizure; or to seize.

To serve an execution, to levy it on lands, goods or person by seizure or taking possession.

To serve a warrant, to read it, and to seize the person against whom it is issued.

In general, to serve a process, is to read it so as to give due notice to the party concerned, or to leave an attested copy with him or his attorney, or at his usual place of abode.

To serve an office, to discharge a public duty. [This phrase, I believe, is not used in America. We say, a man serves in an office, that is, serves the public in an office.]

SERVE, v.i. serv.

1. To be a servant or slave.

The Lord shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve. Isa 14.

2. To be employed in labor or or other business for another.

3. To be in subjection.

4. To wait; to attend; to perform domestic offices to another.

5. To perform duties, as in the army, navy or in any office. An officer serves five years in India, or under a particular commander. The late scretary of the colony, and afterwards state, of Connecticut, was annually appointed, and served in the office sixty years.

6. To answer; to accomplish the end.

She feared that all would not serve. Sidney.

7. To be sufficient for a purpose.

This little brand will serve to light your fire. Dryden.

8. To suit; to be convenient. Take this, and use it as occasion serves.

9. To conduce; to be of use.

Our victory only served to lead us on to other visionary prospects. Swift.

10. To officiate or minister; to do the honors of; as, to serve at a public dinner.

Slave - (Easton's Bible Dictionary)

Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word "slaves" is the rendering of a Greek word meaning "bodies." The Hebrew and Greek words for slave are usually rendered simply "servant," "bondman," or "bondservant." Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.

Slave - (Webster's 1828 Dictionary)

SLAVE, n.

1. A person who is wholly subject to the will of another; one who has no will of his own, but whose person and services are wholly under the control of another. In the early state of the world, and to this day among some barbarous nations, prisoners of war are considered and treated as slaves. The slaves of modern times are more generally purchased, like horses and oxen.

2. One who has lost the poser of resistance; or one who surrenders himself to any power whatever; as a slave to passion, to lust, to ambition.

3. A mean person; one in the lowest state of life.

4. A drudge; one who labors like a slave.

SLAVE, v.i. To drudge; to toil; to labor as a slave.

bind (deo): There are a number of Hebrew words used to express this word in its various meanings, 'alam (Ge 37:7), 'acar (Ge 42:24), qashar (De 6:8). It sometimes means "to attach," "to fasten" (Ex 28:28; De 14:25). It was used also with reference to an agreement in a judicial sense (Nu 30:2,3), or to make one a prisoner (Jud 16:10; Ps 149:8). It means also "to control" (Job 38:31).

Figurative: In a figurative sense, to bind heavy and burdensome (extra) so-called religious duties on men (Mt 23:4). This figurative use of the word in Mt 16:19 and 18:18 has given special interest to it. Necessarily certain powers for administration must be conferred on this company of men to carry out the purpose of Christ. That this power was not conferred on Peter alone is evident from the fact that in Mt 18:18 it is conferred on all the apostles. The use of the word in the New Testament is to declare a thing to be binding or obligatory (Joh 20:23). In this sense this authority is used by some denominations in the service in preparation for the Lord's Supper, in which after the confession of sin by the people the ministers say, "I declare to you who have sincerely repented of your sins and believe on the Lord Jesus Christ the entire forgiveness of your sins." This statement is followed by the further declaration that if any have not so repented God will not forgive them, but will retain them and call them to account. The claim of the church of Rome that these statements of our Lord confer on the priests and bishops, or primarily on the pope, the power to retain or forgive sins, is without historical validity and does violence to the Scriptures.

See AUTHORITY; FORGIVENESS; PETER.

Jacob W. Kapp

See BAND; BILL; CHAIN.

bon'-daj: Used in two senses in Scripture, a literal and a metaphorical sense.

(1) In the former sense it refers

(a) to the condition of the Hebrews ('abhodhah) in Egypt (Ex 1:14 the King James Version; Ex 2:23 and often) which is frequently called "the house of bondage" ("slaves," `abhadhim), Ex 13:3,14; 20:2; De 5:6 and often. It also refers to the condition of the Hebrews in Babylonia (Isa 14:3, the King James Version) and in Persia (Ezr 9:8 f), where a slightly different form of the same root (`abhedhuth) is used in the original. In both these cases the bondage was not so much personal as national. As a rule individuals were not subject to individuals, but the whole Hebrew people were subject to the Egyptian, Babylonian and the Persian states. They were forced to labor on public works, and otherwise, and were denied their own freedom when the exigencies of state seemed to demand it. The former word `abhodhah is also used in Ne 5:18 as descriptive of the subject and depressed conditions of the Hebrews in Palestine during the earlier years after their return from captivity, when they were still living under Persian suzerainty.

(b) The word bondage (`abhadhim) is also used to describe the slavery into which the poor Jews were being forced by their more prosperous brethren in the earlier years under the Persians in Palestine (Ne 5:5). Here true personal, though temporary, slavery is meant.

(c) Marriage is once referred to as a bondage (1Co 7:15) (verb douloo).

(2) It is used in the metaphorical sense only in New Testament. he douleia, "bondage," is the power of physical corruption as against the freedom of life (Ro 8:21), the power of fear as over against the confidence of Christian faith (Ro 8:15; Heb 2:15), and especially is it the bondage of the letter, of the elements, of a ceremonial and institutional salvation which must be scrupulously and painfully observed, as contrasted with the freedom of the sons of God, emancipated by faith in Jesus Christ. This bondage is a peculiarly Pauline idea since he was fighting for Christian freedom (Ga 2:4; 4:3,9,24,25; 5:1). In 2Pe 2:19 the idea is essentially different. Libertinism, masquerading under the name of freedom, is branded as bondage, in contrast with the true freedom of righteous living.

See SLAVERY.

William Joseph McGlothlin

bond'-sur-vant: Appears only once in the King James Version (Le 25:39) where it translates `ebhedh, "a slave": "Thou shalt not cause him to render the service of a bondservant" or slave. the Revised Version (British and American) frequently uses bondservant (doulos) instead of the word "servant" of the King James Version (Joh 8:34,35; 1Co 7:21; Ga 4:7).

See SLAVERY.

See BIND.

sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:

(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.

(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).

(3) As a 'term of respectful self-depreciation referring to one's self, "thy servant." or "your servant" is used in place of the personal pronoun of the first person:

(a) in the presence of superiors (Ge 19:2; 32:18, and often);

(b) in addressing the Supreme Being (1Sa 3:9; Ps 19:11; 27:9; Lu 2:29, and often).

(4) Officials of every grade are called the "servants" of kings, princes, etc. (1Sa 29:3; 2Sa 16:1; 1Ki 11:26; Pr 14:35, and often).

(5) The position of a king in relation to his people (1Ki 12:7).

(6) One who is distinguished as obedient and faithful to God or Christ (Jos 1:2; 2Ki 8:19; Da 6:20; Col 4:12; 2Ti 2:24). (7) One who is enslaved by sin (Joh 8:34).

William Joseph Mcglothlin

slav, slav'-er-i:

1. Acquiring of Slaves

2. Hebrews as War Captives

3. Freedom of Slaves

4. Rights of Slaves

5. Rights of Slave Masters

6. The New Testament Conception

LITERATURE

The origin of the term "slave" is traced to the German sklave, meaning a captive of the Slavonic race who had been forced into servitude (compare Slav); French esclave, Dutch slaaf, Swedish slaf, Spanish esclavo. The word "slave" occurs only in Jer 2:14 and in Re 18:13, where it is suggested by the context and not expressed in the original languages (Hebrew yelidh bayith, "one born in the house"; Greek soma, "body"). However, the Hebrew word `ebhedh, in the Old Testament and the Greek word doulos, in the New Testament more properly might have been translated "slave" instead of "servant" or "bondservant," understanding though that the slavery of Judaism was not the cruel system of Greece, Rome, and later nations. The prime thought is service; the servant may render free service, the slave, obligatory, restricted service.

Scripture statement rather than philological study must form the basis of this article. We shall notice how slaves could be secured, sold and redeemed; also their rights and their masters' rights, confining the study to Old Testament Scripture, noting in conclusion the New Testament conception. The word "slave" in this article refers to the Hebrew slave unless otherwise designated.

1. Acquiring of Slaves:

Slaves might be acquired in the following ways, namely:

(1) Bought.

There are many instances of buying slaves (Le 25:39). Hebrew slavery broke into the ranks of every human relationship: a father could sell his daughter (Ex 21:7; Ne 5:5); a widow's children might be sold to pay their father's debt (2Ki 4:1); a man could sell himself (Le 25:39,47); a woman could sell herself (De 15:12,13,17), etc. Prices paid were somewhat indefinite. According to Ex 21:32 thirty shekels was a standard price, but Le 27:3-7 gives a scale of from 3 to 50 shekels according to age and sex, with a provision for an appeal to the priest in case of uncertainty (27:8). Twenty shekels is the price set for a young man (27:5), and this corresponds with the sum paid for Joseph (Ge 37:28).

But in 2 Macc 8:11 the price on the average is 90 for a talent, i.e. 40 shekels each. The ransom of an entire talent for a single man (1Ki 20:39) means that unusual value (far more than that of a slave) was set on this particular captive.

There were certain limitations on the right of sale (Ex 21:7).

(2) Exchange.

Slaves, i.e. non-Hebrew slaves, might be traded for other slaves, cattle, or provisions.

(3) Satisfaction of Debt.

It is probable that a debtor, reduced to extremity, could offer himself in payment of his debt (Le 25:39), though this was forbidden in the Torath Kohanim; compare 'Otsar Yisra'el, vii.292b. That a creditor could sell into slavery a debtor or any of his family, or make them his own slaves, has some foundation in the statement of the poor widow whose pathetic cry reached the ears of the prophet Elisha: "Thy servant my husband is dead; .... and the creditor is come to take unto him my two children to be bondsmen" (2Ki 4:1).

(4) Gift.

The non-Hebrew slave, and possibly the Hebrew slave, could be acquired as a gift (Ge 29:24).

(5) Inheritance.

Children could inherit non-Hebrew slaves as their own possessions (Le 25:46).

(6) Voluntary Surrender.

In the case of a slave's release in the seventh year there was allowed a willing choice of indefinite slavery. The ceremony at such a time is interesting: "Then his master shall bring him unto the judges (margin), and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever" (Ex 21:6). A pierced ear probably meant obedience to the master's voice. History, however, does not record a single instance in which such a case occurred.

(7) Arrest.

"If the thief be found breaking in, .... he shall make restitution: if he have nothing, then he shall be sold for his theft" (Ex 22:2,3).

(8) Birth.

The children of slaves, born within the master's house of a wife given to the slave there, became slaves, and could be held, even if the father went free (Ex 21:4; compare Le 25:54).

(9) Capture in War.

Thousands of men, women and children were taken in war as captives and reduced, sometimes, to most menial slavery. Such slavery, however, was more humane than wholesale butchery according to the customs of earlier times (Nu 31:7-35). Males were usually slain and females kept for slavery and concubinage (De 21:10,11,14). Captive slaves and bought slaves, "from nations round about," forced moral ruin into Israel's early civilization.

See SIEGE, 3.

The two principal sources of slave supply were poverty in peace and plunder in war.

2. Hebrews as War Captives:

The Hebrews themselves were held as captive slaves at various times by

(1) Phoenicians (the greatest slave traders of ancient times),

(2) Philistines,

(3) Syrians (2Ki 5:2),

(4) Egyptians, and

(5) Romans.

There must have been thousands subjected to severest slavery.

See also EGYPT; ISRAEL; PHARAOH; SERVANT, etc.

3. Freedom of Slaves:

The freedom of slaves was possible in the following ways:

(1) By Redemption.

Manumission by redemption was common among the Hebrews. The slave's freedom might be bought, the price depending on

(a) the nearness to the seventh year or the Jubilee year,

(b) the first purchase price, and

(c) personal considerations as to age and ability of the one in bondage.

A slave could be redeemed as follows:

(a) by himself,

(b) by his uncle,

(c) by his nephew or cousin,

(d) or by any near relative (Le 25:48-55).

The price depended on certain conditions as indicated above.

(2) By the Lapse of Time.

The seventh year of service brought release from bondage. "If thou buy a Hebrew servant (margin "bondman"), six years he shall serve: and in the seventh he shall go out free for nothing" (Ex 21:2-4).

(3) By the Law of the Jubilee Year.

The year of Jubilee was the great year when slaves were no longer slaves but free. "He shall serve with thee unto the year of jubilee: then shall he go out from thee, he and his children .... return unto his own family, and unto the possession of his fathers" (Le 25:40 f).

(4) By Injury.

A servant whose master maimed him (or her), in particular by causing the loss of an eye or even a tooth, was thereby freed (Ex 21:26 f).

(5) By Escape.

(De 23:15 f; 1Ki 2:39). See "Code of Hammurabi" in HDB (extra vol, p. 600) and compare Phm 1:12 ff.

(6) By Indifference.

In case of a certain kind of female slave, the neglect or displeasure of her master in itself gave her the right to freedom (Ex 21:7-11; De 21:14).

(7) By Restitution.

A caught thief, having become a bondsman, after making full restitution by his service as a slave, was set at liberty (Ex 22:1-4).

(8) By the Master's Death.

"And Abram said, .... I go childless, and he that shall be possessor of my house is Eliezer of Damascus .... and, lo, one born in my house is mine heir" (Ge 15:2 f). This passage has been mistakenly supposed to indicate that a master without children might give freedom to a slave by constituting the slave an heir to his possessions. But on the contrary, Abram seems to contemplate with horror the possibility that Eliezer will take possession of his goods in the absence of an heir. In view of the fact that adoption, the adrogatio of the Roman law, was unknown both to Biblical and Talmudic law (see Jewish Encyclopedia, under the word), the statement in Ge 15:2 does not seem to indicate any such custom as the adoption of slaves. If any method of emancipation is here suggested, it is by the death of the master without heir, a method thoroughly discussed in the Talmud (mithath ha-'adhon).

(9) By Direct Command of Yahweh.

"The word that came unto Jeremiah from Yahweh, .... that every man should let his man-servant, and .... his maid-servant, that is a Hebrew or a Hebrewess, go free; that none should make bondsmen of them .... they obeyed, and let them go" (Jer 34:8-10).

The nine methods here enumerated may be classified thus:

A. By operation of law:

1. By lapse of time.

(a) After serving six years or other contractual period. See (2) above.

(b) Upon the approach of the Jubilee year. See (3) above.

2. By death of the master without heirs. See (8) above.

B. By act of the parties:

1. By an act of the master.

(a) Voluntary manumission, including (9) above.

(b) Indifference in certain cases. See (6) above.

(c) Maiming servant. See (4) above.

2. By act of the servant.

(a) Redemption. See (1) above.

(b) Restitution. See (7) above.

(c) Escape. See (5) above.

3. By act of a third party.

Redemption--(1) above.

4. Rights of Slaves:

As noted in the beginning of this article, the Hebrew slaves fared far better than the Grecian, Roman and other slaves of later years. In general, the treatment they received and the rights they could claim made their lot reasonably good. Of course a slave was a slave, and there were masters who disobeyed God and even abused their "brothers in bonds." As usual the unfortunate female slave got the full measure of inhuman cruelty. Certain rights were discretionary, it is true, but many Hebrew slaves enjoyed valuable individual and social privileges. As far as Scripture statements throw light on this subject, the slaves of Old Testament times might claim the following rights, namely:

(1) Freedom.

Freedom might be gained in any one of the above-mentioned ways or at the master's will. The non-Hebrew could be held as a slave in perpetuity (Le 25:44-46).

(2) Good Treatment.

"Thou shalt not rule over him (Hebrew slave) with rigor, but shalt fear thy God. .... Ye shall not rule, one over another, with rigor" (Le 25:43,46). The non-Hebrew seemed to be left unprotected.

(3) Justice.

An ancient writer raises the query of fairness to slaves. "If I have despised the cause of my man-servant or of my maid-servant, when they contended with me; what then shall I do when God riseth up?" (Job 31:13 f). No doubt the true Hebrew master was considerate of the rights of his slaves. The very fact, however, that the Hebrew master could punish a Hebrew slave, "to within an inch of his life," gave ready opportunity for sham justice. "And if a man smite his servant, or his maid ("bondman or bondwoman"), with a rod, and he die under his hand; he shall surely be punished. Notwithstanding, if he continue a day or two, he shall not be punished; for he is his money" (Ex 21:20 f).

(4) Family.

The slave before his release might have his wife and children (Ex 21:5).

(5) Voluntary Slavery.

Even when the seventh year came, the slave had a right to pledge himself, with awl-pierced ear, to perpetual service for his master (Ex 21:5 f; De 15:16). The traditional interpretation of "forever" in these passages is "until the next Jubilee year" (compare Kiddushin 21).

(6) Money or Property.

Some cases at least indicate that slaves could have money of their own. Thus, if a poor slave "waxed rich" he could redeem himself (Le 25:49). Compare 1Sa 9:5-10, where, however, the Hebrew throughout calls the "servant" na`ar, "a youth," never `ebhedh.

(7) Children.

If married when free, the slave could take wife and children with him when freedom came, but if he was married after becoming a slave, his wife and children must remain in possession of his master. This law led him often into perpetual slavery (Ex 21:3 f).

(8) Elevation.

A chance to rise was allowable in some instances, e.g. Eliezer, a foreign slave in a Hebrew household, and Joseph, a Hebrew slave in a foreign household. Each rose to a place of honor and usefulness (Ge 15:2; 39:4).

(9) Religious Worship.

After being circumcised, slaves were allowed to participate in the paschal sacrifice (Ex 12:44) and other religious occasions (De 12:12).

(10) Gifts.

Upon obtaining freedom, slaves, at the discretion of masters, were given supplies of cattle, grain and wine (De 15:13 f).

5. Rights of Slave Masters:

The rights of a slave master may briefly be stated as follows:

(1) to hold as chattel possession his non-Hebrew slaves (Le 25:45);

(2) to leave such slaves as an inheritance for his children (Le 25:46);

(3) to hold as his own property the wife and children of all slaves who were unmarried at the time they became slaves (Ex 21:4);

(4) to pursue and recover runaway slaves (1Ki 2:39-41);

(5) to grant freedom at any time to any slave. This is implied rather than stated. Emancipation other than at the Sabbatical and Jubilee years was evidently the right of masters;

(6) to circumcise slaves, both Jew and Gentile, within his own household (Ge 17:13,23,27);

(7) to sell, give away, or trade slaves (Ge 29:24. According to Torath Kohanim a Hebrew servant could be sold only under certain restrictions. See 1, (1));

(8) to chastise male and female slaves, though not unto death (Ex 21:20);

(9) to marry a slave himself, or give his female slaves in marriage to others (1Ch 2:35);

(10) to marry a daughter to a slave (1Ch 2:34 f);

(11) to purchase slaves in foreign markets (Le 25:44);

(12) to keep, though not as a slave, the runaway slave from a foreign master (De 23:15,16. See 3, (5));

(13) to enslave or sell a caught thief (Ge 44:8-33; Ex 22:3);

(14) to hold, in perpetuity, non-Hebrew slaves (Le 25:46);

(15) to seek advice of slaves (1Sa 25:14 ff; but the reference here is open to doubt. See 4, (6));

(16) to demand service (Ge 14:14; 24).

Throughout Old Testament times the rights of both slaves and masters varied, but in general the above may be called the accepted code. In later times Zedekiah covenanted with the Hebrews never again to enslave their own brothers, but they broke the covenant (Jer 34:8).

6. The New Testament Conception:

There were slaves during New Testament times. The church issued no edict sweeping away this custom of the old Judaism, but the gospel of Christ with its warm, penetrating love-message mitigated the harshness of ancient times and melted cruelty into kindness. The equality, justice and love of Christ's teachings changed the whole attitude of man to man and master to servant. This spirit of brotherhood quickened the conscience of the age, leaped the walls of Judaism, and penetrated the remotest regions. The great apostle proclaimed this truth: "There can be neither Jew nor Greek, there can be neither bond nor free, .... ye all are one man in Christ Jesus" (Ga 3:28). The Christian slaves and masters are both exhorted in Paul's letters to live godly lives and make Christ-like their relations one to the other--obedience to masters and forbearance with slaves. "Bondservants (m), be obedient unto .... your masters, .... as bondservants (m) of Christ .... And, ye masters .... forbear threatening: .... their Master and yours is in heaven, and there is no respect of persons with him" (Eph 6:5-9).

Christ was a reformer, but not an anarchist. His gospel was dynamic but not dynamitic. It was leaven, electric with power, but permeated with love. Christ's life and teaching were against Judaistic slavery, Roman slavery and any form of human slavery. The love of His gospel and the light of His life were destined, in time, to make human emancipation earth-wide and human brotherhood as universal as His own benign presence.

LITERATURE.

Nowack, Hebrew Arch.; Ewald, Alterthumer, III, 280-88; Grunfeld, Die Stellung des Sklaven bei den Juden, nach bibl. und talmud. Quellen, 1886; Mielziner, Die Verhaltnisse der Sklaven bei den alter Hebrdern, 1859; Mandl, Das Sklavenrecht des Altes Testament, 1886; Kahn, L'esclavagedans la Bible et le Talmud, 1867; Sayce, Social Life among the Assyrians and Babylonians; Lane, Manners and Customs of Modern Egyptians, 205; Arabian Nights, I, 64 ff; Thomson, LB; McCurdy, HPM, 1894; Trumbull, Studies in Oriental Social Life, 1894. There is a wealth of material in the Talmudic tractate Kiddushin (pp. 17-22).

William Edward Raffety

1. The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work out the value of his restitution money in the service of him on whom the theft had been committed. (3) The exercise of paternal authority was limited to the sale of a daughter of tender age to be a maidservant, with the ulterior view of her becoming the concubine of the purchaser. (Exodus 21:7)
2. The servitude of a Hebrew might be terminated in three ways: (1) by the satisfaction or the remission of all claims against him; (2) by the recurrence of the year of jubilee, (Leviticus 25:40) and (3) the expiration of six years from the time that his servitude commenced. (Exodus 21:2; 15:12) (4) To the above modes of obtaining liberty the rabbinists added, as a fourth, the death of the master without leaving a son, there being no power of claiming the salve on the part of any heir except a son. If a servant did not desire to avail himself of the opportunity of leaving his service, he was to signify his intention in a formal manner before the judges (or more exactly at the place of judgment), and then the master was to take him to the door-post, and to bore his ear through with an awl, (Exodus 21:6) driving the awl into or "unto the door," as stated in (15:17) and thus fixing the servant to it. A servant who had submitted to this operation remained, according to the words of the law, a servant "forever." (Exodus 21:6) These words are however, interpreted by Josephus and by the rabbinsts as meaning until the year of jubilee.
3. The condition of a Hebrew servant was by no means intolerable. His master was admonished to treat him, not "as a bond-servant, but as an hired servant and as a sojourner," and, again, "not to rule over him with rigor." (Leviticus 25:39,40,43) At the termination of his servitude the master was enjoined not to "let him go away empty," but to remunerate him liberally out of his flock, his floor and his wine-press. (15:13,14) In the event of a Hebrew becoming the servant of a "stranger," meaning a non-Hebrew, the servitude could be terminated only in two ways, viz. by the arrival of the year of jubilee, or by the repayment to the master of the purchase money paid for the servant, after deducting a sum for the value of his services proportioned to the length of his servitude. (Leviticus 25:47-55) A Hebrew woman might enter into voluntary servitude on the score of poverty, and in this case she was entitled to her freedom after six years service, together with her usual gratuity at leaving, just as in the case of a man. (15:12,13) Thus far we have seen little that is objectionable in the condition of Hebrew servants. In respect to marriage there were some peculiarities which, to our ideas, would be regarded as hardships. A master might, for instance, give a wife to a Hebrew servant for the time of his servitude, the wife being in this case, it must be remarked, not only a slave but a non-Hebrew. Should he leave when his term had expired, his wife and children would remain the absolute property of the master. (Exodus 21:4,5) Again, a father might sell his young daughter to a Hebrew, with a view either of marrying her himself or of giving her to his son. (Exodus 21:7-9) It diminishes the apparent harshness of this proceeding if we look on the purchase money as in the light of a dowry given, as was not unusual, to the parents of the bride; still more, if we accept the rabbinical view that the consent of the maid was required before the marriage could take place. The position of a maiden thus sold by her father was subject to the following regulations: (1) She could not "go out as the men-servants do," i.e. she could not leave at the termination of six years, or in the year of jubilee, if her master was willing to fulfill the object for which he had purchased her. (2) Should he not wish to marry her, he should call upon her friends to procure her release by the repayment of the purchase money. (3) If he betrothed her to his son, he was bound to make such provision for her as he would for one of his own daughters. (4) If either he or his son, having married her, took a second wife, it should not be to the prejudice of the first. (5) If neither of the three first specified alternatives took place, the maid was entitled to immediate and gratuitous liberty. (Exodus 21:7-11) The custom of reducing Hebrews to servitude appears to have fallen into disuse subsequent to the Babylonish captivity. Vast numbers of Hebrews were reduced to slavery as war-captives at different periods by the Phoenicians, (Joel 3:6) the Philistines, (Joel 3:6; Amos 1:6), the Syrians, 1 Macc. 3:42; 2 Macc. 8:11, the Egyptians, Joseph Ant. xii. 2,3, and above all by the Romans. Joseph. B.C. vi. 9,3. II. Non-Hebrew slaves. --
4. The majority of non-Hebrew slaves were war-captives, either of the Canaanites who had survived the general extermination of their race under Joshua or such as were conquered from the other surrounding nations. (Numbers 31:26) ff. Besides these, many were obtained by purchase from foreign slave-dealers, (Leviticus 25:44,45) and others may have been resident foreigners who were reduced to this state by either poverty or crime. The children of slaves remained slaves, being the class described as "born in the house," (Genesis 14:14; 17:12; Ecclesiastes 2:7) and hence the number was likely to increase as time went on. The average value of a slave appears to have been thirty shekels. (Exodus 21:32)
5. That the slave might be manumitted appears from (Exodus 21:26,27; Leviticus 19:20)
6. The slave is described as the "possession" of his master, apparently with a special reference to the power which the latter had of disposing of him to his heirs, as he would any other article of personal property. (Leviticus 25:45,46) But, on the other hand, provision was made for the protection of his person. (Exodus 21:20; Leviticus 24:17,22) A minor personal injury, such as the loss of an eye or a tooth, was to be recompensed by giving the servant his liberty. (Exodus 21:26,27) The position of the slave in regard to religious privileges was favorable. He was to be circumcised, (Genesis 17:12) and hence was entitled to partake of the paschal sacrifice, (Exodus 12:44) as well as of the other religious festivals. (12:12,18; 16:11,14) The occupations of slaves were of a menial character, as implied in (Leviticus 25:39) consisting partly in the work of the house and partly in personal attendance on the master. It will be seen that the whole tendency of the Bible legislation was to mitigate slavery, making it little than hired service, and to abolish it, as indeed it was practically abolished among the Jews six hundred years before Christ.

Definition

The term “bind” means to tie something or fasten it securely. Something that is tied or joined together is called a “bond.” The term “bound” is the past tense of this term.

• To be “bound” means to have something tied or wrapped around something else.
• In a figurative sense, a person can be “bound” to a vow, which means he is “required to fulfill” what he promised to do.
• The term “bonds” refers to anything that binds, confines, or imprisons someone. It usually refers to physical chains, fetters or ropes that keep a person from being free to move.
• In Bible times, bonds such as ropes or chains were used to attach prisoners to the wall or floor of a stone prison.
• The term “bind” can also be used to talk about wrapping cloth around a wound to help it heal.
• A dead person would be “bound” with cloth in preparation for burial.
• The term “bond” is used figuratively to refer to something, such as sin, that controls or enslaves someone.
• A bond can also be a close relationship between people in which they support each other emotionally, spiritually and physically. This applies to the bond of marriage.
• For example, a husband and wife are “bound” or tied to each other. It is a bond that God does not want broken.

Translation Suggestions

• The term “bind” could also be translated as “tie” or “tie up” or “wrap (around).”
• Figuratively, it could be translated as to “restrain” or to “prevent” or to “keep from (something).”
• A special use of “bind” in Matthew 16 and 18 means “forbid” or “not permit.”
• The term “bonds” could be translated as “chains” or “ropes” or “shackles.”
• Figuratively the term “bond” could be translated as “knot” or “connection” or “close relationship.”
• The phrase “bond of peace” means “being in harmony, which brings people in closer relationship to each other” or “the tying together that peace brings.”
• To “bind up” could be translated as “wrap around” or “put a bandage on.”
• To “bind” oneself with a vow could be translated as “promise to fulfill a vow” or “commit to fulfill a vow.”
• Depending on the context, the term “bound” could also be translated as “tied” or “tied up” or “chained” or “obligated (to fulfill)” or “required to do.”

(See also: fulfill, peace, prison, servant, vow)

Bible References

• Leviticus 8:7

Word Data

• Strong’s: H0247, H0481, H0519, H0615, H0631, H0632, H0640, H1366, H1367, H1379, H2280, H2706, H3256, H3533, H3729, H4147, H4148, H4205, H4562, H5650, H5656, H5659, H6029, H6123, H6616, H6696, H6872, H6887, H7194, H7405, H7573, H7576, H8198, H8244, H8379, G02540, G03310, G03320, G11950, G11960, G11980, G11990, G12100, G13970, G13980, G14010, G14020, G26110, G26150, G37340, G37840, G38140, G40190, G40290, G43850, G48860, G48870, G52650

Short Title: enslave, slave, bondservant, bondage, bond

Definition

To “enslave” someone means to force that person to serve a master or a ruling country. To be “enslaved” or “in bondage” means to be under the control of something or someone. A “slave” refers to a person who works for (or obeys) another person, either by choice or by force. A slave was under the direction of their master. In the Bible, “servant” and “slave” are mostly interchangeable terms.

• A person who is enslaved or in bondage must serve others without payment; he is not free to do what he wants. Another word for “bondage” is “slavery.”
• The New Testament speaks of human beings as “enslaved” to sin until Jesus frees them from its control and power. When a person receives new life in Christ, he stops being a slave to sin and becomes a slave to righteousness.
• In the Bible the words “young man” or “young woman” often mean “servant” or “slave.” This meaning will be discerned from context. One indicator of this situation is if the possessive is used, eg. “her young women” which could be translated as “her servants” or “her slaves.”

Translation Suggestions

• The term “enslave” could be translated as “cause to not be free” or “force to serve” or “put under the control of.”
• The phrase “enslaved to” or “in bondage to” could be translated as “forced to be a slave of” or “forced to serve” or “put under the control of.”
• A slave was a kind of servant who was the property of the person he worked for. The person who bought a slave was called his “owner” or “master.” Some masters treated their slaves cruelly. Other masters treated their slaves well, like a valued member of the household. The term “slavery” means the state of being a slave.
• A person could be a slave temporarily, for instance while working to repay a debt to his owner.

(See also: free, righteous, servant)

Bible References

• Galatians 4:3
• Galatians 4:24-25
• Genesis 15:13
• Jeremiah 30:8

Examples from the Bible stories

• __8:4 The slave traders sold Joseph as a slave__ to a wealthy government official.
• __9:13 “I (God) will send you (Moses) to Pharaoh so that you can bring the Israelites out of their slavery__ in Egypt.”
• __29:3 “Since the servant could not pay the debt, the king said, ‘Sell this man and his family as slaves__ to make payment on his debt.’”

Word Data

• Strong’s: H3533, H5647, G13980, G14020, G26150

Definition

A “servant” refers to a person who works for (or obeys) another person, either by choice or by force. A servant was under his master’s direction. In the Bible, “servant” and “slave” are mostly interchangeable terms.

The term “serve” generally means to do work for someone, and the concept can be applied in a wide variety of contexts.

• In the Bible the words “young man” or “young woman” often mean “servant” or “slave.” This meaning will be discerned from context. One indicator of this situation is if the possessive is used, eg. “her young women” which could be translated as “her servants” or “her slaves.”

Translation Suggestions

• The term “serve” can also be translated as “minister to” or “work for” or “take care of” or “obey,” depending on the context.
• To “serve God” can be translated as to “worship and obey God” or to “do the work that God has commanded.”
• In the Old Testament, God’s prophets and other people who worshiped God were often called his “servants.”
• In the New Testament, people who obeyed God through faith in Christ were often called his “servants.”
• To “serve tables” means to bring food to people who are sitting at tables, or more generally, to “distribute food.”
• In the context of a person serving guests, this term means “care for” or “serve food to” or “provide food for.” When Jesus told the disciples to “serve” the fish to the people, this could be translated as, “distribute” or “hand out” or “give.”
• People who teach others about God are said to serve both God and the ones they are teaching.
• The apostle Paul wrote to the Corinthian Christians about how they used to “serve” the old covenant. This refers to obeying the laws of Moses. Now they “serve” the new covenant. That is, because of Jesus’ sacrifice on the cross, believers in Jesus are enabled by the Holy Spirit to please God and live holy lives.
• Paul talks about their actions in terms of their “service” to either the old or new covenant. This could be translated as “serving” or “obeying” or “devotion to.”
• Often, when a person referred to himself as “your servant” he was showing respect to the person addressed. That person may have had higher social status, or the speaker may be showing humility. It did not mean that the person speaking was an actual servant.

(See also: enslave, works, obey, house, lord)

Bible References

Examples from the Bible stories

• __6:1 When Abraham was very old and his son, Isaac, had grown to be a man, Abraham sent one of his servants__ back to the land where his relatives lived to find a wife for his son, Isaac.
• __19:10 Then Elijah prayed, “O Yahweh, God of Abraham, Isaac, and Jacob, show us today that you are the God of Israel and that I am your servant__.”
• __29:3 “Since the servant could not pay the debt, the king said, ‘Sell this man and his family as slaves__ to make payment on his debt.’”
• __35:6 “All my father’s servants__ have plenty to eat, and yet here I am starving.”
• __47:4 The slave__ girl kept yelling as they walked, “These men are servants of the Most High God.”
• __50:4 Jesus also said, “A servant__ is not greater than his master.”

Word Data

• Strong’s for Servant: H0519, H5288, H5647, H5649, H5650, H5657, H7916, H8198, H8334, G12490, G14010, G14020, G23240, G34070, G34110, G36100, G38160, G49830, G52570

Strong’s for Serve: H3547, H4929, H4931, H5647, H5656, H5673, H5975, H6213, H6399, H6402, H6440, H6633, H6635, H7272, H8104, H8120, H8199, H8278, H8334, G12470, G12480, G13980, G14020, G14380, G19830, G20640, G22120, G23230, G29990, G30000, G30090, G43370, G43420, G47540, G50870, G52560