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Isaac's servant tying the bracelet on Rebecca's arm by Benjamin West.The servant in question was possibly Eliezer of Damascus. Eliezer of Damascus (Hebrew: דַּמֶּשֶׂק אֱלִיעֶזֶר, romanized: Damméseq ʾÉliʿézer) was, according to the Targums, the son of Nimrod. [1]
The following is an edited translation [10] of the ostracon, which is composed of fourteen lines in Hebrew: "Let my lord, the governor, hear the word of his servant! Your servant is a reaper. Your servant was in Hazar Asam, and your servant reaped, and he finished, and he was storing up (the grain) during these days before the Sabbath.
Obadiah (Hebrew: עֹבַדְיָה – ʿŌḇaḏyā or עֹבַדְיָהוּ – ʿŌḇaḏyāhū; "servant of Yah") is a biblical theophorical name, meaning "servant or slave of Yahweh" or "worshiper of Yahweh." [1] The Greek form of the name used in the Septuagint is Obdios.
The text repeats that these people remain handmaids of their mistress though they are also the concubine of the mistress's husband. They are referred to interchangeably by the Hebrew terms אָמָה (’āmāh) and שִׁפְחָה (šip̄ḥāh). Other modern English bible translations use the word slave, slave-girl or servant. [7]
The servant has an exalted status in the eyes of God, but people despise him and consider him hated by God (Isa 52:13-53:3). The servant's violent torture and death. This passage uses violent language to describe the fate of the servant, including suffering, smitten, afflicted, wounded, crushed, bruising, cut off, anguished and exposed to death.
This chapter contains a poem known as the first of the "Servant songs" about the servant, whom Jewish tradition holds that Isaiah identifies as either the Israelites themselves (Hebrew: אור לגויים, or l'goyim) or Cyrus (in contrast to Jewish Christian and, thus, later gentile Christian tradition, as well as Islamic tradition).
The expression Servant of God appears nine times in the Bible, the first five in the Old Testament, the last four in the New.The Hebrew Bible refers to Moses as "the servant of Elohim" (עֶֽבֶד הָאֱלֹהִ֛ים ‘eḇeḏ-hā’ĕlōhîm; 1 Chronicles 6:49, 2 Chronicles 24:9, Nehemiah 10:29, and Daniel 9:11).
Early authorities considered other Hebrew names mere epithets or descriptions of God, and wrote that they and names in other languages may be written and erased freely. [2] Some moderns advise special care even in these cases, [3] and many Orthodox Jews have adopted the chumras of writing "G-d" instead of "God" in English or saying Ṭēt-Vav ...