Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
עֶ֫בֶד
- Transliteration
- ʻEbed
- Pronunciation
- eh'-bed
- Language
- Hebrew
- Indexed occurrences
- 6
Glosses
servant, Ebed.
SUBJECT · Complete Bible Study
This word generally signifies a slave. For formerly among the Hebrews, and the neighbouring nations, the greater part of servants were slaves, that is to say, they belonged absolutely to their masters, who had a right to dispose of their persons, their bodies, goods, and even of their lives, in some cases. This unified study connects 7 installed resource categories without replacing their source records.
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Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
servant, Ebed.
Abbott-Smith Greek Lexicon
servant, deacon, minister, servant
Abbott-Smith Greek Lexicon
servant
Abbott-Smith Greek Lexicon
servant, minister, officer, servant
A Greek-English Lexicon to the New Testament
deacon, minister, servant
A Greek-English Lexicon to the New Testament
servant
A Greek-English Lexicon to the New Testament
minister, officer, servant
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.
Strong’s Hebrew and Greek Lexicon
servant.
Strong’s Hebrew and Greek Lexicon
servant
Strong’s Hebrew and Greek Lexicon
servant
Strong’s Hebrew and Greek Lexicon
babe, boy, child, damsel (from the margin), lad, servant, young (man).
Strong’s Hebrew and Greek Lexicon
young one.
Strong’s Hebrew and Greek Lexicon
minister (unto), (do) serve(-ant, -ice, -itor), wait on.
Strong’s Hebrew and Greek Lexicon
[idiom] bondage, bondman, (bond-) servant, (man-) servant.
Strong’s Hebrew and Greek Lexicon
Ebed.
A Biblical and Theological Dictionary
Source: A Biblical and Theological Dictionary · View data sources
Strong's Concordance
Indexed occurrences: 530
Source: Strong's Concordance · View data sources
Strong's Concordance
Indexed occurrences: 410
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Source: Nave's Topical Bible · View data sources
Nave's Topical Bible
Indexed references: 2
Source: Nave's Topical Bible · View data sources
Josephus Antiquities Whiston
Antiquities Book 1, Chapter 16
Read ancient context →Josephus Antiquities Whiston
Antiquities Book 2, Chapter 5
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Antiquities Book 2, Chapter 6
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Antiquities Book 4, Chapter 8
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Antiquities Book 5, Chapter 2
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Antiquities Book 5, Chapter 9
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Antiquities Book 6, Chapter 4
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Antiquities Book 6, Chapter 11
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Antiquities Book 6, Chapter 12
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Antiquities Book 6, Chapter 13
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Antiquities Book 7, Chapter 9
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Antiquities Book 8, Chapter 13
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Antiquities Book 9, Chapter 4
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Antiquities Book 9, Chapter 14
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Antiquities Book 11, Chapter 6
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Antiquities Book 16, Chapter 7
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Nave’s Topical Bible references for SERVANT.
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a servant; servitude
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my servant
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servant of God
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servant; cloud of judgment
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servant of light; shining
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Found in the Authorized Version in Gen. 3:7, of the bands of fig-leaves made by our first parents. In Acts 19:12, it denotes the belt or half-girdle worn by artisans and servants round the waist for the purpose of preserving the clothing from injury. In marg. of Authorized Version, Ruth 3:15, correctly rendered instead of "vail." (R.V., "mantle.")
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Properly a servant in charge of the wine (Gen. 40:1-13; 41:9). The Hebrew word, mashkeh, thus translated is rendered also (plural) "cup-bearers" (1 Kings 10:5; 2 Chr. 9:4). Nehemiah (1:11) was cup-bearer to king Artaxerxes. It was a position of great responsibility and honour in royal households.
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A confidential servant of the king (Gen. 37:36; 39:1). In Rom. 16:23 mention is made of "Erastus the chamberlain." Here the word denotes the treasurer of the city, or the quaestor, as the Romans styled him. He is almost the only convert from the higher ranks of whom mention is made (comp. Acts 17:34). Blastus, Herod's "chamberlain" (Acts 12:20), was his personal attendant or valet-de-chambre. The Hebrew word saris, thus translated in Esther 1:10, 15; 2:3, 14, 21, etc., properly means an eunuch (as in the marg.), as it is rendered in Isa. 39:7; 56:3.
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Anglicized form of the Greek word diaconos, meaning a "runner," "messenger," "servant." For a long period a feeling of mutual jealousy had existed between the "Hebrews," or Jews proper, who spoke the sacred language of palestine, and the "Hellenists," or Jews of the Grecian speech, who had adopted the Grecian language, and read the Septuagint version of the Bible instead of the Hebrew. This jealousy early appeared in the Christian community. It was alleged by the Hellenists that their widows were overlooked in the daily distribution of alms. This spirit must be checked. The apostles accordingly advised the disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual functions of their office (Acts 6:1-6). This was accordingly done. Seven men were chosen, who appear from their names to have been Hellenists. The name "deacon" is nowhere applied to them in the New Testament; they are simply called "the seven" (21:8). Their office was at first secular, but it afterwards became also spiritual; for among other qualifications they must also be "apt to teach" (1 Tim. 3: 8-12). Both Philip and Stephen, who were of "the seven," preached; they did "the work of evangelists."
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the king's servant
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a servant; laborer
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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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Servant (Gen. 16:1; Ruth 3:9; Luke 1:48). It is probable that Hagar was Sarah's personal attendant while she was in the house of Pharaoh, and was among those maid-servants whom Abram had brought from Egypt.
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"Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. They give warning at the outer gate either by calling or knocking. To stand and call is a very common and respectful mode. Thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (Deut. 24:10). This was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Acts 12:13, 16), and the three men sent to Joppa by Cornelius made inquiry and stood before the gate' (10:17, 18). The idea is that the guard over your privacy is to be placed at the entrance." Knocking is used as a sign of importunity (Matt. 7:7, 8; Luke 13:25), and of the coming of Christ (Luke 12:36; Rev. 3:20).
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One who serves, as distinguished from the master. (1.) Heb. meshereth, applied to an attendant on one of superior rank, as to Joshua, the servant of Moses (Ex. 33:11), and to the servant of Elisha (2 Kings 4:43). This name is also given to attendants at court (2 Chr. 22:8), and to the priests and Levites (Jer. 33:21; Ezek. 44:11). (2.) Heb. pelah (Ezra 7:24), a "minister" of religion. Here used of that class of sanctuary servants called "Solomon's servants" in Ezra 2:55-58 and Neh. 7:57-60. (3.) Greek leitourgos, a subordinate public administrator, and in this sense applied to magistrates (Rom. 13:6). It is applied also to our Lord (Heb. 8:2), and to Paul in relation to Christ (Rom. 15:16). (4.) Greek hyperetes (literally, "under-rower"), a personal attendant on a superior, thus of the person who waited on the officiating priest in the synagogue (Luke 4:20). It is applied also to John Mark, the attendant on Paul and Barnabas (Acts 13:5). (5.) Greek diaconos, usually a subordinate officer or assistant employed in relation to the ministry of the gospel, as to Paul and Apollos (1 Cor. 3:5), Tychicus (Eph. 6:21), Epaphras (Col. 1:7), Timothy (1 Thess. 3:2), and also to Christ (Rom. 15:8).
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The name given to the hereditary temple servants in all the post-Exilian books of Scripture. The word means given, i.e., "those set apart", viz., to the menial work of the sanctuary for the Levites. The name occurs seventeen times, and in each case in the Authorized Version incorrectly terminates in "s", "Nethinims;" in the Revised Version, correctly without the "s" (Ezra 2:70; 7:7, 24; 8:20, etc.). The tradition is that the Gibeonites (Josh. 9:27) were the original caste, afterwards called Nethinim. Their numbers were added to afterwards from captives taken in battle; and they were formally given by David to the Levites (Ezra 8:20), and so were called Nethinim, i.e., the given ones, given to the Levites to be their servants. Only 612 Nethinim returned from Babylon (Ezra 2:58; 8:20). They were under the control of a chief from among themselves (2:43; Neh. 7:46). No reference to them appears in the New Testament, because it is probable that they became merged in the general body of the Jewish people.
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servant of the Lord
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servant of Edom
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a servant; workman
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Occurs only in 2 Kings 4:43, Authorized Version (R.V., "servant"). The Hebrew word there rendered "servitor" is elsewhere rendered "minister," "servant" (Ex. 24:13; 33:11). Probably Gehazi, the personal attendant on Elisha, is here meant.
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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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A word first used by Josephus to denote that the Jews were under the direct government of God himself. The nation was in all things subject to the will of their invisible King. All the people were the servants of Yahweh, who ruled over their public and private affairs, communicating to them his will through the medium of the prophets. They were the subjects of a heavenly, not of an earthly, king. They were Yahweh's own subjects, ruled directly by him (comp. 1 Sam. 8:6-9).
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Used in cases of ceremonial cleansings at the consecration of the Levites (Num. 8:7). It signified, figuratively, that purifying of the heart which must characterize the servants of God.
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