Body
The body is the physical dimension of human existence and is treated in Scripture as part of God's good creation rather than as an inherently evil prison for the soul.
SUBJECT · Complete Bible Study
See SERVANT. This unified study connects 6 installed resource categories without replacing their source records.
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Study overview
Grafted biblical context
The body is the physical dimension of human existence and is treated in Scripture as part of God's good creation rather than as an inherently evil prison for the soul.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
slave, servant, [idiom] bondage, bondman, (bond-) servant, (man-) servant.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
slave, servant, servant.
Abbott-Smith Greek Lexicon
slave, servant
Abbott-Smith Greek Lexicon
slave, bond(-man), servant
Abbott-Smith Greek Lexicon
slave, (household) servant
Abbott-Smith Greek Lexicon
slaves
A Greek-English Lexicon to the New Testament
bond(-man), servant
A Greek-English Lexicon to the New Testament
(household) servant
Strong’s Hebrew and Greek Lexicon
bodily, body, slave
Strong’s Hebrew and Greek Lexicon
[idiom] bondage, bondman, (bond-) servant, (man-) servant.
Strong’s Hebrew and Greek Lexicon
Ebed.
Strong’s Hebrew and Greek Lexicon
(bond-, hand-) maid(-en, -servant), wench, bondwoman, womanservant.
Strong’s Hebrew and Greek Lexicon
(hand-) bondmaid(-woman), maid(-servant).
Easton’s Bible Dictionary (1897)
Source: Easton’s Bible Dictionary (1897) · View data sources
A Biblical and Theological Dictionary
Source: A Biblical and Theological Dictionary · View data sources
Strong's Concordance
Indexed occurrences: 63
Source: Strong's Concordance · View data sources
Strong's Concordance
Indexed occurrences: 48
Source: Strong's Concordance · View data sources
Josephus Antiquities Whiston
Antiquities Book 2, Chapter 4
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Antiquities Book 4, Chapter 8
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Antiquities Book 12, Chapter 2
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Antiquities Book 17, Chapter 5
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Antiquities Book 18, Chapter 8
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Antiquities Book 19, Chapter 2
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Nave’s Topical Bible references for REFUGEE SLAVES.
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Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically. Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: "Thou broughtest a vine out of Egypt," etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.
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An instrument only referred to in connection with the custom of boring the ear of a slave (Ex. 21:6; Deut. 15:17), in token of his volunteering perpetual service when he might be free. (Comp. Ps. 40:6; Isa. 50:5).
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The duty of preparing bread was usually, in ancient times, committed to the females or the slaves of the family (Gen. 18:6; Lev. 26:26; 1 Sam. 8:13); but at a later period we find a class of public bakers mentioned (Hos. 7:4, 6; Jer. 37:21). The bread was generally in the form of long or round cakes (Ex. 29:23; 1 Sam. 2:36), of a thinness that rendered them easily broken (Isa. 58:7; Matt. 14:19; 26:26; Acts 20:11). Common ovens were generally used; at other times a jar was half-filled with hot pebbles, and the dough was spread over them. Hence we read of "cakes baken on the coals" (1 Kings 19:6), and "baken in the oven" (Lev. 2:4). (See [44]BREAD.)
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One taken in war. Captives were often treated with great cruelty and indignity (1 Kings 20:32; Josh. 10:24; Judg. 1:7; 2 Sam. 4:12; Judg. 8:7; 2 Sam. 12:31; 1 Chr. 20:3). When a city was taken by assault, all the men were slain, and the women and children carried away captive and sold as slaves (Isa. 20; 47:3; 2 Chr. 28:9-15; Ps. 44:12; Joel 3:3), and exposed to the most cruel treatment (Nah. 3:10; Zech. 14:2; Esther 3:13; 2 Kings 8:12; Isa. 13:16, 18). Captives were sometimes carried away into foreign countries, as was the case with the Jews (Jer. 20:5; 39:9, 10; 40:7).
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The law of Moses pointed out the cases in which the servants of the Hebrews were to receive their freedom (Ex. 21:2-4, 7, 8; Lev. 25:39-42, 47-55; Deut. 15:12-18). Under the Roman law the "freeman" (ingenuus) was one born free; the "freedman" (libertinus) was a manumitted slave, and had not equal rights with the freeman (Acts 22:28; comp. Acts 16:37-39; 21:39; 22:25; 25:11, 12).
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Found only Acts 6:9, one who once had been a slave, but who had been set at liberty, or the child of such a person. In this case the name probably denotes those descendants of Jews who had been carried captives to Rome as prisoners of war by Pompey and other Roman generals in the Syrian wars, and had afterwards been liberated. In A.D. 19 these manumitted Jews were banished from Rome. Many of them found their way to Jerusalem, and there established a synagogue.
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Pleasantness, a Syrian, the commander of the armies of Benhadad II. in the time of Joram, king of Israel. He was afflicted with leprosy; and when the little Hebrew slave-girl that waited on his wife told her of a prophet in Samaria who could cure her master, he obtained a letter from Benhadad and proceeded with it to Joram. The king of Israel suspected in this some evil design against him, and rent his clothes. Elisha the prophet hearing of this, sent for Naaman, and the strange interview which took place is recorded in 2 Kings 5. The narrative contains all that is known of the Syrian commander. He was cured of his leprosy by dipping himself seven times in the Jordan, according to the word of Elisha. His cure is alluded to by our Lord (Luke 4:27).
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Probably connected with the Roman family of the Pontii, and called "Pilate" from the Latin pileatus, i.e., "wearing the pileus", which was the "cap or badge of a manumitted slave," as indicating that he was a "freedman," or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a "typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns." After his trial before the Sanhedrin, Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the Passover, and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a "malefactor." Pilate was not satisfied with this, and they further accused him (1) of sedition, (2) preventing the payment of the tribute to Caesar, and (3) of assuming the title of king (Luke 23:2). Pilate now withdrew with Jesus into the palace (John 18:33) and examined him in private (37, 38); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (Luke 23:4). This only aroused them to more furious clamour, and they cried that he excited the populace "throughout all Jewry, beginning from Galilee." When Pilate heard of Galilee, he sent the accused to Herod Antipas, who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (23:11, 12). Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (Matt. 27:19). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the "just person." Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, "Not this man, but Barabbas." Pilate answered, "What then shall I do with Jesus?" The fierce cry immediately followed. "Let him be crucified." Pilate, apparently vexed, and not knowning what to do, said, "Why, what evil hath he done?" but with yet fiercer fanaticism the crowd yelled out, "Away with him! crucify him, crucify him!" Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (Matt. 27:28; John 19:2), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, "Hail, King of the Jews!" They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity. Pilate then led forth Jesus from within the Praetorium (Matt. 27:27) before the people, wearing the crown of thorns and the purple robe, saying, "Behold the man!" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, "Crucify him, crucify him!" and brought forth this additional charge against him, that he professed to be "the Son of God." Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, "Whence art thou?" Jesus gave him no answer. Pilate was irritated by his continued silence, and said, "Knowest thou not that I have power to crucify thee?" Jesus, with calm dignity, answered the Roman, "Thou couldest have no power at all against me, except it were given thee from above." After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, "If thou let this man go, thou art not Caesar's friend." This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, "I am innocent of the blood of this just person." The mob, again scorning his scruples, cried, "His blood be on us, and on our children." Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, "Shall I crucify your King?" The fatal moment had now come. They madly exclaimed, "We have no king but Caesar;" and now Jesus is given up to them, and led away to be crucified. By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the Gospel history. References to him, however, are found in the Acts of the Apostles (3:13; 4:27; 13:28), and in 1 Tim. 6:13. In A.D. 36 the governor of Syria brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide.
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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.
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