bond-servant; one bound to service without wages:Revelations 7:3 saying, “Do not harm the earth, or the sea, or the

trees until we have sealed the bond-servants of our Ĕlôhîym upon their foreheads.”

λοςδου doulos; used only for bond-servant

ך5 ו2ה5י2ת5ה נ>פ>ש א:ד8נ+י צ2רור5ה ב+צ2רור ה-ח-י+ים א&ת ו-י5ק5ם אד5ם ל+ר2ד5פ2ך5 ול2ב-ק&ש א>ת נ-פ2ש>י2ה8ו5ה אPל8ה>יך5 ו2א&ת נ>פ>ש א8י2ב>יך5 י2ק-ל2ע>נ5ה ב2תוך2 כ-ף ה-ק5ל-ע: שמואל א, כה:כט

If men rise up to pursue you, and to seek your soul; the soul of my adoni shall be bound in bond of life with Yəhwôâh Elohe~cha; and the souls of your enemies, he shall sling out, as from the hollow of a sling: Samuel 1, 25:29

Ha'mishəpotiym (the judgments or the laws) of ה מ�שפ�ט�ים

E've'd (bond-servant / slave) ע(ב(דBy Stephen Houston bond-servant of “Ahavətiy et ADONAI ” (my Master Eloah) Yəhwôâh our Ĕlôhîym and Adoni (my master) Yәshua Ha’Mashiyach "I will not go out free." In this the Year of release

The bond-servant becomes:דע>ב> Eved ע0ב2ר0י Ivriy נ0ר2צ7ה Nirtza: Hebrew bond-servant (a Hebrew slave found to be

acceptable; whose ear has been pierced) who works for his master eternally (indicate that he is now part of the master's family [eved Nirtza). עבד נרצע modern Hebrew/Aramaic eved nirtsa" Nirətza / Nirtza means “To be accepted or pardoned, to be appeased נ0ר2צ7ה root word ר5צ5ה Ratza be willing,consent,desire,pardon,to favor,to please,accepted.

.Rtzei accept, want ר2צ&ה~Nirətza נ0ר2צ7ה ,ratsah Strong's meaning accept רצהwant; to be pleased with, be favorable to, accept favorableDefinition: to be pleased with, be favorable to, accept favorably(Qal) to be pleased with, be favorable to) to accept) to be pleased, be determined) to make acceptable, satisfy) to please) (Niphal) to be accepted, be pleased with) (Piel) to seek favor of ) (Hiphil) to please, pay off) (Hithpael) to make oneself acceptable or pleasing Part of Speech: verb a primitive root Same Word by TWOT Number: 2207Aramaic; ר5צ5ה Ra'tza'~; be willing, consent,desire,pardon,to favor,to please

ל-+ם ו2ק+ר2או א&ל>יה5 כ+י מ5ל2אה צ2ב5אה כ+י ע:ונ5ה כ+י ל5ק2ח5ה מ+י-ד י2ה8ו5ה כ+פ2ל-י+ם ב2כ5ל ח-ט8את>יה5:נ0ר2צ7הד-ב2רו ע-ל ל&ב י2רוש5ישעיה, מ:ב

Da'b'ru A'l Lei'v Y'ru'sha'la'm V'ki'r'u Ei'le'~'ha Ki'y Ma'l'a'~ Tz'va'a'~ Ki'y Nirətza~ A'vo'na'~ Ki'y La'k'cha'~ Mi'ya'd Y'ho'va'~ Ki'f'la'yi'm B'cha'l Cha'to'~'te'~'ha: Y'sh'a'y'h, M:v

Speak comfortably to Yərushalam, and cry to her, that her fighting is ended, that her iniquity is pardoned; for she has received from Yəhôwâh's hand double for all her sins: Isaiah, 40:2

bond-servant Nirtza to Yəhwôâh י2ה8ו5הנ0ר2צ7ה י2ה8 ו5ה נ0ר2צ7הע>ב>ד

תו ו2את>ם ת+צ2מ5או ה+נ&ה ע:ב5ד-י י8אכ&לו ו2את>ם ת+ר2ע5בו ה+נ&ה ע:ב5ד-י ה+נ&ה יPה8ו+הל5כ&ן כ8ה אמ-ר א:ד8נ5י ע:ב5ד-י י+ש2 מ5חו ו2את>ם ת&בשו: ישעיה, סה:יג י+ש2

Therefore thus says ה8ו+הPי Ye'ho'wi'~ Ĕlôhîym, Behold, my servants (avadai) (avadai) shall eat, but you shall be hungry; behold, my servants (avadai) shall drink, but you shall be thirsty; behold, my servants (avadai) shall rejoice, but you shall be ashamed: Isaiah, 65:13

ב>ר רוח- ת2י&ל+ילו: ישעיה, סה:ידע:ב5ד-יה+נ&ה י5ר8נו מ+טוב ל&ב ו2את>ם ת+צ2ע:קו מ+כ2א&ב ל&ב ומ+ש&Behold, my servants (avadai) shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for trouble of spirit: Isaiah, 65:14

ל-ח א:ל&יכ>ם א>ת כ5ל ר י5צ2או א:בות&יכ>ם מ&א>ר>ץ מ+צ2ר-י+ם ע-ד ה-יום ה-ז>ה ו5א>ש2 ה-נ2ב+יא+ים יוםע:ב5ד-יל2מ+ן ה-יום א:ש>ל8ח-: ירמיה, ז:כה כ&ם ו2ש5 ה-ש2Since the day that your fathers came forth out of the land of Egypt until this day I have sent to you all my servants (avadai) the prophets, from early in the morning: Jeremiah, 7:25

On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Yəhwôâh and those by whom He is despised are here announced in five distinct theses and antitheses. "Therefore thus saith Adonai, Yəhwôâh: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and you will lament for brokenness of spirit. And ye will leave your name for a curse to my chosen ones, and Adonai, Yəhwôâh, will slay thee; but His servants He will be call by another name, to that whoever blessed himself in the land will bless himself by the Ĕlôhîym of truthfulness, and whoever swearers in the land will swear by the Ĕlôhîym of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes."

The name Adonai is connected only with the name of Yəhwôâh for the purpose of affirming that he is Ĕlôhîym of salvation and judgment has the power to carry out His promises and threats into execution. Starving, confounded by the

salvation they had rejected (תבשו as in Isa 66:5), crying and wailing (י1ל0ילו ת2Tə'yeiliylu, as in Isaiah, 65:14 and י2י1ל0יל Yəyeiliyl Isaiah,15:2 , with a double preformative; For sorrow of heart and crushing of spirit (ב�ר Shever), rendered ש�very well by the lxx συντριβη, as in Isa 61:1, συντετριμμενους broken-hearted ), The rebellious ones are left behind in the land of captivity, whilst the servants of Yəhwôâh enjoy the richest blessings from Ĕlôhîym in the land of promise (Isaiah 62:8-9). The former, perishing in the land of captivity, leave their name to the latter as shəvuah (oath), i.e., to serve as a formula by which to swear, or rather to execrate or curse (Numbers 5:21), so that men will say, "Yəhwôâh slay thee, as He slew them." This, at any rate, is the meaning of the threat; but the words .ך ית0 מ3 cannot contain the actual והמיתך Ve'hemiytəcha (and will kill you) ו�ה5formula, not even if we drop the Vav, as Knobel proposes, and change לבחירי into לבחיריו; for, in the first place, although in the doxologies a Hebrew was in the

habit of saying "Bareichə Shəmei~" (bless his name) instead of י yəhiy sheim יה�baruch ( his name be blessed), he never went so far as the Arab with his Allah tabar "Allah. knows and you knows not.", but said rather 0ר:ך ב. י3ת0Yi'təbareichə will be blessed. Still less could he make use of the perfect (indicative) in such sentences as "may he slay thee," instead of the future (voluntative (voluntative Optative: Obtainable Wish)) ית unless the perfect ,י.מ3shared the operative force of the previous future by virtue of the consecutio temporum (a grammar rule from Latin that disciplines the relationship between the tenses in subordinate sentences. Consecutio temporum has very rigid). And secondly,the indispensable כהם or כאלה would be wanting (see Jeremiah 29:22, cf., Genesis 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory (to call down harm, especially a curse, on somebody) ) formula, though he does not really express them, and that he deduces from it the continuation of the threat. And this explains his passing from the plural to the singular.

Their name will become an execration; but Yəhwôâh will call His servants by another name (cf., Isaiah 62:2), so that henceforth it will be the Ĕlôhîym of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth (to bless one's self with any one, or with the name of any one;

No other name of any Ĕlôhîym is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshipers of Yəhwôâh by the despises of Yəhwôâh, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of Ĕlôhîym, so that all thought of ever renewing them is utterly remote from His mind.

This is the connection between Isaiah 65:16 and Isaiah 65:13-15.& Genesis 31:49 for example, but as in Genesis 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason Ĕlôhîym is called Elohe'amein, "the Ĕlôhîym of Amein," i.e., the Ĕlôhîym who turns what

He promises into absolute fact and Amein (Co2 1:20). The epithet derived from the confirmatory Amein, which is thus applied to Yəhwôâh, is similar applied to the expression in Rev 3:14, where Yəshua is called "the Amein, the faithful and true witness." The explanatory kı̂y (for)is emphatically repeated in כי, as in Gen 33:11 and Samuel1 19:4 (compare Job 38:20).

The inhabitants of the land stand in a close and undisturbed relation to the Ĕlôhîym who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.

Reference:Hurt: The term (noun and verb) represents a large number of Hebrew words, of which the chief are ra` (verb ra`a`), "evil" (Gen 26:29; 1 Sam 24:9; Ps 35:4, etc.), and shevor or shever (from Shiveir/Shibeir), "a fracture" or "breaking" (Jer 6:14; 8:11,21; 10:19; compare Ex 22:10,14). In Greek a principal verb is adikeo, "to do injustice" (Luke 10:19; Rev 2:11; 6:6, etc.); once the word "hurt" is used in the King James Version (Acts 27:10, story of Sha'ul's shipwreck) for υυ ́βρις hubris, "injury" (thus the Revised Version (British and American)). In the Revised Version (British and American) "hurt" sometimes takes the place of other words in the King James Version, as "sick" (Proverbs 23:35), "breach" (Isa 30:26), "bruise" (Jer 30:12; Nah 3:19); sometimes, on the other hand, the word in the King James Version is exchanged in the Revised Version (British and American) for "evil" (Josh 24:20), "harm" (Acts 18:10), or, as above, "injury" (Acts 27:10). These references sufficiently show the meaning of the word--harm, bruise, breaking, etc. In Jeremiah (ut supra; as stated or cited above) the word is used figuratively for moral disease or corruption.

The Mashiyach is called א:ד8נ+י adoni (my master) and in every one of its 164 occurrences adoni (my master) means a superior who is not Eloah. ADONAI on the other hand refers exclusively to the One Eloah in all of its 449 occurrences. ADONAI is the title of Deity and adoni never designates Deity.

Mar 10:44 “And whoever wishes to be first among you, shall be bond-servant (Eved Hebrew and Aramaic δουυ λος doulos; a slave, bondman, bond-servant ; one who gives himself up to another’s will those whose service is used by Ha’Mashiyach in extending and advancing his cause among men, devoted to another to the disregard of one’s own interests) of all.

THE Tőrâh OF THE bond-servant

Exodus 19:16 “And it came to pass on the third day in the morning, that there were thunders and lightning, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled."

It is hard to imagine what Yisra’el must have witnessed as they stood at the base of Mount Sinai. To see the mountain smoke, to feel the ground quake, to hear the sound of voices, thundering and the blast of the shofar must truly have been awe inspiring and, let's face it, terribly frightening. No wonder they told Moshe in Exodus 20:19, "Speak thou with us, and we will hear (shama : Hear, understand and obey ): but let not Ĕlôhîym speak with us, lest we die."

They were ready to listen, as long as Ĕlôhîym would speak through Moshe. In fact, they told Moshe that if he would be the intermediary (to stand in the breach), they would definitely "hear" and "do" all that Yəhwôâh commanded. Even Ĕlôhîym thought that this was a good idea (Deuteronomy 5:28). So, now that He had their undivided attention, He prepared to give them His ordinances. What would be first? There were many things for them to learn considering they had only known the "Lash Law"(forced labor). What awesome command would He give them in addition to the Ten Commands already spoken?

א:ד8נ5יו א>ת אז2נו ב-מ-ר2צ&ע- ו-ע:ב5דו ל2ע8ל5ם:ור�צ עו2ה+ג+ישו א:ד8נ5יו א>ל ה5אPל8ה+ים ו2ה+ג+ישו א>ל ה-ד>ל>ת או א>ל ה-מ2זוז5ה שמות, כא:ו

Then his master shall bring him to the judges; he shall also bring him to the door, or to the door post; and his master shall bore his ear through with an awl; and he shall serve him forever: Exodus, 21:6

Və'ro'tza'a is a word used only one time in the scriptures ור�צ ע

In strongs the use רצע ratsa to bore, pierce the ear this is a Aramaic word ר2צ-ע R'tza'a to bore with the awl: esp. to perforate or (or to grove) the ear of a Hebrew bondsman: meaning to take possession of. See Jastrow

When thou shalt buy a Hebrew servant, six years he shall serve; and in the seventh year he shall go out free for nothing. If in his body he shall come in, in his body he shall go out; if he is master of a woman, then his woman shall go out with him. If his master shall give him a woman, and she shall bear him sons or daughters, the woman and her children shall be his master’s, and he shall go out in his body. And if saying the servant shall say, I love my master, my woman, and my children; I will not go out free; then his master shall bring him unto Ĕlôhîym, and shall bring him unto the door, or unto the door-post; and his master shall bore through his ear with his awl; and he shall serve him forever. When thou shalt buy a Hebrew servant," signifies those within the set-apart ones who are in the truths of Yəhôwâh's word and are not living their lives according to there ways; "six years he shall serve," signifies a state of labor and of some examination (trial, or testing) and of the consequent confirmation of truth; "and in the seventh year he shall go out free for nothing," signifies a state of truth confirmed without exertion on his part; "if in his body he shall come in," signifies truth without delight; "in his body he shall go out," signifies a state of truth without delight also after examination (trial, or testing); "if he is

master of a woman," signifies truth with delight adjoined; "then his woman shall go out with him," signifies a state of truth with delight conjoined also after examination (trial, or testing); "if his master shall give him a woman," signifies righteous from the Ru’ach HaKodesh adjoined to truth while in examination (trial, or testing); "and she bear him sons or daughters," signifies the truths and righteous thence derived; "the woman and her children shall be his master‘s," signifies that righteous adjoined to truth by the Ru’ach HaKodesh, together with the Tzədaka~ (righteousness: to uphold the every "word" and letter of Yəhôwâh's Covenant as commanded. fairness: the condition of being just or impartial, equity: treatment of others, or a general condition characterized by justice, fairness, and impartiality, justice). In truth: צ2ד5ק5ה Tzədaka~ is not about giving; צ2ד5ק5ה Tzədaka~ is about being adjoined to truth (מונ5הPא Emûnâ~ is belief/faith in truth and obedience to that truth:, מ¦נ+יםPא Emuniym (faith)fulness; the אמ&ן Amein

Tzədaka~ for this is the Tőrâh and the prophets צ2ד5ק5ה

αγάπη agápē noun means Tzədaka~ which is the highest form of love

Agápē is the most commonly used Greek word for love... it means to love and serve Ĕlôhîym and your fellow man in Tzədaka...

Romans 14:17 For the reign of Ĕlôhîym is not eating and drinking, but in Tzədaka (Hebrew Tzədaka Greek δικαιοσυνη dikaiosune) and shalom and joy in the Ru’ach HaKodesh.

αγαπαω agapao transitive active verb. It is an unselfish "love," ready to serve.

Ahava~ transitive active verb. It is an unselfish "love," ready to serve.

La'avod: to serve ל-ע:ב8ד :Avod: serve ע:ב8ד

δουλευω douleuo serve. διακονια diakonia to serve

For this is the Tőrâh and the prophets.

Mat 22:40 “On these two commands hang all the Tőrâh and the Prophets.”

Mat 22:37 And Yəshua said to him, “You shall אה:ב5ה Ahava~ Yəhwôâh your Ĕlôhîym with all your heart, and with all your being, and with all your mind.’

Mat 22:38 “This is the first and great command.

Mat 22:39 “And the second is like it, ‘You shall אה:ב-ת A'havat (as You love your self): your neighbors as yourself.’

The Golden Rule צ2ד5ק5ה Tzədaka~ that states one has a right to just treatment, and a responsibility to ensure justice (צ>ד>ק Tzedek ) for others.

Mat 7:12 “Therefore, whatever you wish men to do to you, do also to them, for this is the Tőrâh and the Prophets.

ל8א ת+ק8ם ו2ל8א ת+ט8ר א>ת ב2נ&י ע-מ>ך5 ו2אה-ב2ת5 ל2ר&ע:ך5 כ5מוך5 א:נ+י י2ה8ו5ה: ויקרא, יט:יח

You shall not avenge, nor bear any grudge against the children of your people, but you shall love (5ו2אה-ב2ת Və'ahavəta) your neighbor as yourself; I am Yəhwôâh: Leviticus, 19:18

מ2רו ד>ר>ך2 י2ה8ו5ה ל-ע:שות ר י2צ-ו>ה א>ת ב5נ5יו ו2א>ת ב&יתו אח:ר5יו ו2ש5 פ5טצ2ד5ק5הכ+י י2ד-ע2ת+יו ל2מ-ע-ן א:ש> ומ+ש2ר ד+ב>ר ע5ל5יו: בראשית, יח:יט ל2מ-ע-ן ה5ב+יא י2ה8ו5ה ע-ל אב2ר5ה5ם א&ת א:ש>

For I know him, that he will command his children and his household after him, and they shall keep the way of Yəhwôâh, to do justice and judgment; that Yəhwôâh may bring upon Avraham that which he has spoken of him: Genesis, 18:19

ת2רומ&ם גוי ו2ח>ס>ד ל2א¦מ+ים ח-ט5את: משלי, יד:לדצ2ד5ק5ה

Righteousness (צ2ד5ק5ה Tzədaka~) exalts a nation; but sin is a reproach to any people: Proverbs, 14:34

ע ומ2ר-ד&ף י>אPה5ב: משלי, טו:טצ2ד5ק5התוע:ב-ת י2ה8ו5ה ד>ר>ך2 ר5ש5

The way of the wicked is an abomination to Yəhwôâh; but he loves him who follows after righteousness (Tzədaka~): Proverbs, 15:9

פ5ט נ+ב2ח5ר ל-יה8ו5ה מ+ז5ב-ח: משלי, כא:גצ2ד5ק5הע:שה ומ+ש2

To do Tzədaka~ and justice (פ5ט U'mishəpat) is more acceptable to ומ+ש2Yəhwôâh than sacrifice: Proverbs, 21:3)

and truths thence derived, shall not be appropriated to truth; and he shall go out in his body," signifies the state after examination (trial, or testing), which is merely one of

confirmed and implanted truth; "and if saying the servant shall say," signifies thought then from the implanted truth; "I love my master, my woman, and my children," signifies the delight of the remembrance of Ru’ach HaKodesh Tzədaka~; "I will not go out free," signifies the delight of obedience; "then his master shall bring him unto Ĕlôhîym," signifies a state into which he then enters according to Divine order; "and shall bring him to the door, or unto the door-post," signifies a state of communication of truth confirmed and implanted with Ru’ach HaKodesh righteous; "and his master shall bore through his ear with his awl," signifies a representative of obedience; "and he shall serve him forever," signifies to eternity.

. When thou shalt buy a Hebrew servant. That this signifies those within the set-apart ones who are in the truths of Yəhôwâh’s word and not in righteous according to them, is evident from the signification of "buying," as being to procure and appropriate to one’s self; and from the signification of "a Hebrew servant," as being those within the set-apart ones who are in the truths of Yəhôwâh’s word and not in goodness of life according to them; for "servant" is predicated of those who are in truth and not in the corresponding goodness of life, and in general, of truth relatively to goodness, and "Hebrew" is predicated of those things which are of the set-apart ones , and of those things which are of some service. That it is predicated of those things which are of the set-apart, also that it is predicated of those things which are of some service. As in what now follows, the menservants and maidservants of the sons of Yisra’el are treated of it must be told what the statutes concerning them involve in the internal sense. Everyone can see that the statutes contain within them secret things of heaven, because they were spoken and commanded orally by Yəhôwâh to Moshe on Mount Sinai, and because they follow immediately after the words of the Tőrâh. Apart from such secret things they would be merely civil and public laws like the laws of other nations on earth, in which there is no secret thing of heaven. But the secret things here contained are not manifest except to the angels in the heavens, consequently not to men except by the internal sense; for this teaches how the angels perceive the Word, consequently it teaches the secret things that are within the Word. What and of what quality these secret things are, will be plain in the following explication of each particular.

[2] That a general idea may be had, it shall be briefly told what is specifically meant by "Hebrew servants" in the internal sense. In the Ru’ach HaKodesh set-apart ones, which the sons of Yisra’el represented, there are two kinds of men: there are those who are in the truth of faith and not in the corresponding righteous of life, and there are those who are in the Tzədaka~ and in the corresponding truth of faith. They who are in the Tzədaka~ and in the corresponding truth of faith are they who constitute the very set-apart ones itself, and are men of the internal set-apart ones. In the internal sense of the Word these are they who are called the "sons of Yisra’el." These are of themselves free, because they are in righteous; for they who are led by Yəhwôâh by means of Tzədaka~ are free. But they who are in the truth of faith and not in the corresponding Tzədaka~ of life are men of the external Ru’ach HaKodesh ones. These are they who in the internal sense of the Word are meant by the "Hebrew servants." They are represented by servants because those things which are of the external set-apart ones are relatively nothing else than things of service. The case is similar also with the truth of faith relatively to the

Tzədaka~ ; for the truth of faith serves for introducing the man of the set-apart ones into the Tzədaka~ .

[3] Be it known moreover that he who makes everything of the set-apart ones, thus everything of salvation, to consist in the truth of faith and not in the righteous , and who also does righteous from obedience only and not from the affection which is of the love, cannot be regenerated, as can those who are in the righteous , that is, who do what is righteous from the affection of love. They can indeed be reformed, but not re generated. Their reformation is here treated of in the internal sense in the laws concerning menservants and concerning maidservants. The secret things of this reformation are not at this day known to anyone, for the reason that an almost total ignorance prevails within the set-apart ones of what the truth of faith effects toward salvation, and what the Tzədaka~ effects. Nay, it is not known what charity is, or that charity and faith must marry together for Ru’ach HaKodesh to exist in man; for the marriage of Tzədaka~ and truth is the marriage of set-apart ones, because it is heaven in man.

Six years he shall serve. That this signifies a state of labor and of some examination (trial, or testing) and of the consequent confirmation of truth, is evident from the signification of "six years," as being states of labor and examination (trial, or testing). That "six" signifies labor and examination (trial, or testing); and that "years" signify states. That the confirmation of truth is also signified is because Ru’ach HaKodesh truth (You have hidden in me the fountain (Yəhôwâh's Word) of understanding and the counsel (Ru’ach HaKodesh) of truth. (To achieve knowledge of the truth through the Ru’ach HaKodesh)" (1QH) Column 13 The Dead Sea Scrolls;The Thanksgiving Scrolls) , which is called the truth of faith, is confirmed by labor and examination (trial, or testing). It is said "somewhat of examination (trial, or testing),"‘because they who are in the truth of faith and not in the corresponding Tzədaka~ of life are not admitted into any grievous examination (trial, or testing), that is, into temptation, because they would yield. For Adonai cannot flow in with them by means of Tzədaka~, and thus defend them against the evils and perversion of the truth which assail in temptations. They are only external men, and whatever flows in from Adonai must flow in through the internal man into the external. When men are not in the righteous , the internal man is not open, for righteous is that which opens the internal man, and which dwells there.

And in the seventh year he shall go out free for nothing. That this signifies a state of truth confirmed without exertion on his part, is evident from the signification of "the seventh year," as being a state of the conjunction of Tzədaka~ and truth; for by "the seventh year" is signified the like as by "the seventh day," or "the sabbath." That by this is signified the conjunction of Tzədaka~ and truth, or the heavenly marriage, thus the state of peace which succeeds after a state of servitude. But here, as those who are in truth and not in the corresponding Tzədaka~ of life are treated of, by "the seventh year" is signified a state of confirmed truth. The reason is that with such there is no conjunction of truth and Tzədaka~, as there is with those who are in the Tzədaka~ , and who are understood in the representative sense by the sons of Yisra’el; but instead of this conjunction there is the confirmation of truth. And from the signification of "for nothing" (gratis), as being without exertion on their part; for when they are in labor and in some

examination (trial, or testing) the truth of faith with them is confirmed by Adonai without any effort of theirs. The like is signified by "for nothing," or "freely" in these passages:--

I will give unto him that is a-thirst (eager or longing for something) from the fountain of the water of life freely (Rev. 21:6).

He that heareth, let him say, Come; and he that is athirst, let him come; and he that will, let him take the water of life freely (Rev. 22:17). (water of life; Yəhwôâh Word through the Ru'ach Hakodesh.)

Everyone that thirsts, go ye to the water, and he that hath no silver; go ye, buy and eat; go ye, I say, buy wine and milk without silver and without price (Isa. 55:1);

And so with respect to water, which signifies the Ru’ach HaKodesh things of faith, and concerning which Adoni thus speaks in John:--

Yəshua said, Every one that drinks of this water shall thirst again; but whosoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:13, 14).

But at the present day there are those who are like the woman with whom adoni (Yәshua) spoke at the well, and who answered, adon (master), give me this water, that I thirst not, neither come hither to draw (John 4:15).

That waters signify Ru’ach HaKodesh things, is evident from many passages in the Word; and that they also signify Perversion of the truth, let the following passages, in addition to those already cited, serve for confirmation. In Isaiah:--

This people hath refused the waters of Shiloah that go softly; therefore behold Yəhôwâh brings up upon them the waters of the river, strong and many, and he shall go over all his banks (Isaiah 8:6, 7).

The waters that go softly, here denote things Ru’ach HaKodesh, waters strong and many, Perversion of the truth. Again:--

Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia; that sends ambassadors upon the sea, and in vessels of papyrus upon the waters. Go, ye swift messengers, to a nation meted out and trodden down, whose land the rivers divide (baza'; to divide ) (Isaiah 18:1, 2),

Denoting the Perversion of the truth which is of the land shadowing with wings.

[3] Again:--

When you passes through the waters I will be with you, and through the rivers they shall not overflow thee (Isaiah 43:2).

The waters and rivers denote difficulties, and also Perversion of the truth. In Jeremiah:--

What hast thou to do with the way of Egypt, to drink the waters of Shihor? And what hast thou to do with the way of Assyria, to drink the waters of the river? (Jeremiah 2:18),

Where waters denote Perversion of the truth from mans self-reasoning. Again:--

Who is this that riseth up as a river? As the rivers his waters are in commotion. Egypt riseth up as a river, and as the rivers his waters toss themselves; and he said, I will rise up, I will cover the earth, I will destroy the city and the inhabitants thereof (Jeremiah 46:7, 8),

Where again waters denote Perversion of the truth from mans self-reasoning. “When we fail to align our lives with eternal principles – temporal or Ru’ach HaKodesh – we eventually will resort to unsound reasoning and subsequent sinful action wanting something good but not wanting to obey the Tőrâh that bring the desired fruit of living in harmony with the Tőrâh in our lives. Sin is the Perversion of the Tőrâh: that manifests itself through the desires of the hearts.”

[4] In Ezekiel:--

Thus saith Ha’Adonai Yəhôwâh, when I shall make thee a desolate city, like the cities that are not inhabited, when I shall bring up the deep upon thee, and the great waters shall cover thee, then will I bring thee down with them that descend into the pit (Ezekiel 26:19, 20).

Waters here denote evils and the Perversion of the truth therein. In Habakkuk:--

Thou didst tread the sea with thine horses, the mire of many waters (Habakkuk 3:15), Hebrew idiom the mire of many waters; a mire of confusion,and falsity

Where waters denote Perversion of the truth. In John:--

And the serpent cast forth after the woman, out of his mouth, water as a river that he might cause her to be carried away by the stream (Rev. 12:15, 16).

Here waters denote Perversion of the truth and lies. In David:--

Send Thine hand from above, rescue me and deliver me out of great waters, out of the hand of the sons of the stranger, whose mouth speaks lies, and their right hand is a right hand of falsehood (Ps. 144:7, 8).

Great waters here manifestly denote Perversion of the truth; the sons of the stranger also signify Perversion of the truth.

That the "waters" here and in the following verses signify Perversion of the truth, is evident from the passages of the Word adduced at the beginning of this chapter, and at (verse 6), where a "flood" or inundation of waters is treated of. It is there shown that inundations of waters signify desolations and temptations, which involve the same as Perversion of the truth; for desolations and temptations are nothing else than inundations of Perversion of the truth that are exacerbated by evil spirits. That such "waters" signify Perversion of the truth, is because in the Word "waters" in general signify what is Ru’ach HaKodesh, that is, what is of understanding, of reason, and of intellectual-knowledge; and as they signify these they also signify their contraries, for every falsity is a something pertaining to intellectual-knowledge, and appears as a thing of reason and understanding, because it is of man’s thought.

[2] That "waters" signify Ru’ach HaKodesh things, is evident from many passages in the Word; and that they also signify Perversion of the truth, let the following passages, in addition to those already cited, serve for confirmation. In Isaiah:--

This people hath refused the waters of Shiloah that go softly; therefore behold Yəhwôâh brings up upon them the waters of the river, strong and many, and he shall go over all his banks (Isaiah 8:6, 7).

The "waters that go softly," here denote things Ru’ach HaKodesh, "waters strong and many," Perversion of the truth. Again:--

Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia; that sends ambassadors upon the sea, and in vessels of papyrus upon the waters. Go, ye swift messengers, to a nation meted out and trodden down, whose land the rivers have divide (Isaiah 18:1, 2),

Denoting the A perversion of truth originating in the deceitfulness which is of the "land shadowing with wings."

[3] Again:--

When thou passes through the waters I will be with thee, and through the rivers they shall not overflow thee (Isaiah 43:2).

The "waters" and "rivers" denote difficulties, and also a perversion of truth originating in the deceitfulness . In Jeremiah:--

What hast thou to do with the way of Egypt, to drink the waters of Shihor? And what hast thou to do with the way of Assyria, to drink the waters of the river? (Jeremiah 2:18),

Where "waters" denote Perversion of the truth from reasoning. Again:--

Who is this that riseth up as a river? As the rivers his waters are in commotion. Egypt riseth up as a river, and as the rivers his waters toss themselves; and he said, I will rise up, I will cover the earth, I will destroy the city and the inhabitants thereof (Jeremiah 46:7, 8),

Where again "waters" denote A perversion of truth originating in the deceitfulness from reasoning.

[4] In Ezekiel:--

Thus saith Adonai Yəhôwâh, when I shall make thee a desolate city, like the cities that are not inhabited, when I shall bring up the deep upon thee, and the great waters shall cover thee, then will I bring thee down with them that descend into the pit (Ezekiel 26:19, 20).

"Waters" here denote evils and the Perversion of the truth there from. In Habakkuk:--

Thou didst tread the sea with thine horses, the mire of many waters (Habakkuk 3:15),

Where "waters" denote Perversion of the truth. In John:--

And the serpent cast forth after the woman, out of his mouth, water as a river that he might cause her to be carried away by the stream (Rev. 12:15, 16).

Here "waters" denote Perversion of the truth and lies. In David:--

Send Thine hand from above, rescue me and deliver me out of great waters, out of the hand of the sons of the stranger, whose mouth speaks a lie, and their right hand is a right hand of falsehood (Ps. 144:7, 8).

“Great waters" here manifestly denote Perversion of the truth; the "sons of the stranger" also signify Perversion of the truth.Thus far "Noah" has been treated of, or the regenerate man called "Noah," who were in the "ark," and were "lifted up above the waters." The subject will now be those descendants of the Most Ancient set-apart ones who were under the waters, or were submerged by the waters.

The Call for Servants

Exodus 21:1-6 "Now these are the judgments which thou shalt set before them. If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master has given him a wife and she have born him sons

or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also 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." This was for the rest of his life. The entire Tanakh is types and shadows of the Brit Chadashah believer’s life, a natural picture of Ru’ach HaKodesh truth that would be realized in Ha'Mashiyach.

So what could this possibly be saying to us today as believers? There is nothing in the Tanakh that is just history or to tell a story of something that happened, but there to teach Ru’ach HaKodesh truths. Even Yәshua said His words were spirit and life. The entire Word of Ĕlôhîym is Ru’ach HaKodesh and alive. Yәshua was the Word, the Tőrâh made flesh. He lived it through out in His life, fulfilling it, not doing away with it. He lived the Tőrâh.

Of all the Tőrâh Ĕlôhîym could have started with, it strikes me as odd that He would begin with the Tőrâh of a servant. You see little difference between the slavery of their time and that of our own history, with the exception of the mistreatment of slaves that some were guilt of. They were purchased, but with a time limitation for their service. Back to the issue of this seeming odd that Ĕlôhîym would begin with the Tőrâh of a bought servant, that is, unless there is a deeper meaning contained within the instructions.

Actually, I think that "deeper meaning" is exactly what He wished to convey. Ĕlôhîym loved to paint word pictures to teach Ru’ach HaKodesh truth using natural things. Yәshua also did this in His teaching. Consider that when the people pleaded with Moshe to intercede (to stand in the breach) on their behalf, they pledged to " shama: hear" understand and "obey." Yəhwôâh told Moshe they were "right in all that they have spoken" (Deuteronomy 5:27-28). “Go thou near, and hear "shaa ma: hear" understand and "obey.” all that Yəhwôâh our Ĕlôhîym shall say: and speak thou unto us all that Yəhwôâh our Ĕlôhîym shall speak unto thee; and we will hear it, and do it. And Yəhwôâh heard the voice of your words, when ye spoke unto me; and Yəhwôâh said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.” Yet, in the following verse (V.29), Yəhwôâh reveals something about the people when He says, "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!" (Deuteronomy 5:29).

They didn’t have the heart to follow through with their words and Yəhwôâh knew it.

It seems to me that Ĕlôhîym was already convinced that, though this generation that came out of Egypt might "obey; shama “the words they were told, they would not "hear” “shama “the message”. This suggests to me that their motive, their provocation to "obey" was fear. It was the same as when they were in Egypt. They obeyed the Egyptians because they feared the whip. Same attitude, same motivation! "All the people that were in the camp trembled” (Exodus 19:16). Deuteronomy 20:18 “And all the people saw the

thundering, and the lightning, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.” They were terrified of Ĕlôhîym and of coming near to Him. They were willing to serve Him because they feared Him, but Ĕlôhîym desired for them to serve because they loved Him and appreciated what He had done for them. This issue is why the first mishpat or judgment Yəhwôâh teaches them of is the law of the bond-servant.

First of all, this law does not pertain to an sakı̂yr; “hired laborer, hired servant”, who agrees to a certain wage for a certain amount of work. Yəhwôâh is addressing the issue of a servant, Ha'eved; one who is bonded to serve a household without being paid wages, no compensation – a slave. After serving six years, the master releases the servant, who is free to go his own way accompanied by his family under the conditions prescribed by the Tőrâh. Yet, as verse five points out, the servant may, of his own free will, decide to stay with his master. The Tőrâh says, if he plainly says, "I love my master…" In Hebrew the text reads, Ahavətiy et ADONAI -" I love my master Ahavətiy et ADONAI ." The Hebrew word of master is translated as ‘adon, master, owner’ and it comes from an unused root meaning to rule, sovereign, human or divine. It is the same as the compound name of Ĕlôhîym in scripture beginning with “ADONAI -". That is very interesting because this is one of the titles used for Yәshua, as in Psalm 110:1. “Yəhwôâh, (yeh-hoo-ahh'; or more accurately the Father) said to adoni (referring to Yәshua), Sit thou at my right hand, until I make thine enemies your footstool.”

Please notice that the servant professes love for ADONAI , He then says, "I will not go out free." The bond-servant has made a decision to remain a servant, but this time it is forever. In other words, he is released from bondage by his adoni, but for love of his ADONAI , he gives up his freedom to become a servant of his master all the days of his life. This servant is no longer a slave but a ע>ב>ד Eved ע+ב2ר+י Ivriy נ0ר2צ7ה Nirtza Hebrew bond-servant (a Hebrew slave to be acceptable; whose ear has been pierced) who works for his master eternally, but definitely not a hireling, but a willing bond-servant, like Sha’ul and the other Brit Chadashah talmidim s.

Love And Obedience

What does this say to us? The servant was willing to give up his freedom out of love for his master. That was a decision based not on fear, not on intellectual assent, but upon the condition and attitude of his heart. This seems to be the message that the Father conveys in this principle and that tells me that Ĕlôhîym isn't focused primarily on what my hands do as much as what is in my heart to do. In other words, he may have my hands and even my mind, but if He doesn't have my heart, then He doesn't have me. Many ‘serve’ Ĕlôhîym, but not really, because they are not doing His Will or His desire, but their own way with a man made religious covering they have made for themselves. It is what they choose to do for Ĕlôhîym and not what He has asked them do in, as a servant of His master.

This principle is expressed in the Hebrew, shama, (Deuteronomy 6:4-5) which begins, "Hear, O Yisra’el: Yəhwôâh our Ĕlôhîym is one: And thou shalt love Yəhwôâh your Ĕlôhîym with all thine heart, and with all your soul, and with all your might." Notice that love that prompts true obedience begins in the heart. From there it manifests in the soul or consciousness of man and finally in our hands and feet, our might. Don't miss the point: obedience - servitude - MUST begin in the heart if it is to please ADONAI you’re ADONAI and adoni, Yәshua. Remember when He said, “Ye call me teacher (διδασκαλος didaskalos) and adoni: and ye say well; for so I am” (John 13:13). Please note the “I AM.” It has a dual connotation and application, for Yәshua is the great “I AM.” He said, “Verily, verily, I say unto you, Before Avraham was, I am” (John 8:58).

The reader should also remember that it is this command, the shama, that Yәshua recognized as the first and greatest command in (Mark 12:29-31). “And Yәshua answered him, The first of all the commandments is, Hear “shama”, O Yisra’el; Yəhwôâh our Ĕlôhîym is one ADONAI : And thou shalt love Yəhwôâh Your Ĕlôhîym with all your heart, and with all your soul, and with your entire mind, and with all your strength: this is the first commandment. And the second is like, namely this, Thou shalt love your neighbor as yourself. There is none other commandment greater than these.” Along with the command to love one's neighbor as one would love himself, love of Ĕlôhîym is the very foundation of Tőrâh obedience. The Scripture declares this to be greater than all burnt offerings and sacrifices in (Mark 12: 33). For it to be any other way will not work! Consider Yisra’el at the base of Mount Sinai.

זוז�ה ג�ישו א(ל ה ד(ל(ת או א(ל ה מ ים וה� ג�ישו אPדMנ�יו א(ל ה�אNלMה� אPדMנ�יו א(תור�צ עוה�אזנו ב מ רצVע ו עPב�דו לעMל�ם: שמות, כא:ו

Then his master shall bring him to the judges; he shall also bring him to the door, or to the door post; and his master shall bore his ear through with an awl; and he shall serve him forever: Exodus, 21:6

Və'ro'tza'a is a word used only one time in the scriptures ור�צ ע

In strongs the use רצע ratsa to bore, pierce the ear this is a Aramaic word ע צ" R'tza'a to ר#bore with the awl: esp. to perforate or (or to grove) the ear of a Hebrew bondsman: meaning to take possession of. See Jastrow

: תהילים, מ:ז אלת� נח�ה לMא ח�פ צת� אזנ י�ם כ�ר�ית� ל�י עול�ה ו חPט�אה לMא ש� ז(ב ח ומ�

You do not desire sacrifice and offering; you have dug open my ears; you have not required burnt offering and sin offering: Psalms, 40:7

Ko'ri'y'so dug כ5ר+ית5

Kə'ri'y's groove כ2ר+ית

Ch'r's to make final,to separate כרת

K'ri'y's the groove in the mountain slopes made by running water כ2ר+ית

Ra't Awe a feeling of amazement and respect mixed with fear that is often coupled ר-ת2with a feeling of personal insignificance or powerlessness.

cut or grove כ5ר+ת5

Psalms 40:4 Blessed is that man who has made Yəhwôâh his trust, And has not turned to the proud, And those turning aside to falsehood.

Psalms 40:5 O Yəhôwâh י E'lo'hiy', many are the wonders Which You have done, and אNל�ה�Your purposes toward us; There is no one to compare with You; I declare and speak: They are too many to be numbered.

Psalms 40:6 Slaughtering1 and meal offering You did not desire; You have opened my ears; Burnt offering and sin offering You did not ask for.

In sacrifice and offering you have not delighted; mine ears you have opened (to your Tőrâh; your Tőrâh is in my heart ); burnt-offering and sin-offering have you not required.

It isn't sacrifices and offerings which you really want from your people. Burnt animals bring no special joy to your heart. But you have accepted the offer of my lifelong service. (bond-servant) Then I said, "See, I have come, just as all the prophets foretold. And I delight to do your will, my Ĕlôhîym, for your Tőrâh is written upon my heart!"

Verses 6, 8: In sacrifice and offering you have not delighted; burnt-offering and sin-offering you have not required: I delight to do your will, O ĔLÔHÎYM, and your Tőrâh is in my inner parts. It is evident from these Words, that burnt-offerings and sacrifices were merely representative of external worship, and that when they were separated from internal worship, they were idolatrous; this must be plain to every man of sound reason, for what is an altar, but something of stone, and what is burnt-offering and sacrifice but the slaying of a beast? If worship be Divine, it must represent the Ĕlôhîym’s principles which should be known and acknowledged, and from which worship should be paid to him whom they represent

ים ובמMס�ר�ם י חתMם: איוב, לג:טז אז י�גל(ה אMז(ן אPנ�ש�Then he opens the ears of men, and with discipline seals their instruction: Job 33:16 then He opens the ears of men, and seals their instruction,

you have dug open my ears :Hebrew idiom (informs, reveals, instructs)

1Samuel 15:22 Then Shemu’ĕl said, “Does Yəhwôâh delight in burnt offerings and slaughterings, as in obeying the voice of Yəhwôâh? Look, to obey is better than an offering, to heed is better than the fat of rams.

Lə'ho'vi'y'n (to understand) לה�ב�יןר לה�ב�ין א�מרVי ב�ינ�ה: משלי, א:בל�ד ע ת ח�כמ�ה ומוס�

To know wisdom and instruction; to perceive the words of understanding: Proverbs, 1:2Psalms 40:7 Then I said, “See, I have come; In the scroll of the Book it is prescribed for me. Psalms 40:8 I have delighted to do Your pleasure, O my Ĕlôhîym, And Your Tőrâh is within my heart1.” Footnote: 1Ps. 37:31, Ps. 119:11, Isa. 51:7, Heb. 10:7-9. They had been in bondage (ס+ב2לות Sivəlot;Bondage, Repression, Oppression, Burden)

before adoni Yәshua freed them. He reminded them of this when He uttered the first command (in ordinal sequence) at Sinai; (Exodus 20:2) "I am Yəhwôâh your Ĕlôhîym, which have brought thee out of the land of Egypt, out of the house of bondage (Sivəlot)." Now freed, they had a decision to make; to obey and come into Ĕlôhîym’s house, or to go their own way. They chose to accept Ĕlôhîym’s Tőrâh and yet, the record shows that their heart was not in it. Ĕlôhîym was right, they didn’t have a heart to follow throw with what they said. It is just talk.

Have you ever made a promise or commitment to Yəhwôâh that at the moment, whether because of emotion, fear or manipulation by someone, or you were in a mess and wanted Ĕlôhîym’s help and you made a promise that you may have been sincere about at the time, but then you didn’t have the heart to follow through and keep it.

Emotions are not a good foundation for a solid commitment. It takes a solid decision, based on understanding and knowledge and commitment to what you believe in and not being moved by emotions of the moment to make a good decision that you will keep. any ‘commitment’ based on something that is of the moment, fear, anxiety, sympayour, or feelings of any kind will not last. Feelings alone do not equal quality or make for a quality commitment. Emotions of the moment are fleeting. You can see what is called a tearjerker movie and be moved to tears. Some men are good at manipulating emotions. Ĕlôhîym wants commitment that comes from the heart based on who He is and what He has done and our yielding our lives to Him in a decision based on eternal things and faith. The very ones who saw the awesome manifestations on Sinai; the ones who proclaimed, " Exodus 32:4 And he took this from their hand, and he formed it with an engraving tool, and made a molded calf. And they said, “This is your mighty one, O Yisra’ĕl, that brought you out of the land of Mitsrayim!” (Exodus 32:4). We are told in Matthew 12:34, that out of the abundance of the heart, the mouth speaks!

Now, notice the connection between the first command - "I am Yəhwôâh your Ĕlôhîym, which have brought thee out of the land of Egypt, out of the house of bondage," the greatest command – “thou shalt love Yəhwôâh your Ĕlôhîym with all thine heart, and

with all your soul, and with all your might" and the first ordinance, the Tőrâh of the bond-servant. Do you see the connection with “I love my master … I will not go out free (out of his house)?” First of all, Moshe clearly connects redemption from Egypt to the bond-servant being set free in Deuteronomy 15:15. “And thou shalt remember that thou was a bondman in the land of Egypt, and Yəhwôâh your Ĕlôhîym redeemed thee …” Secondly, these three commands are all motivated by love. Finally, the first two are actually demonstrated in the law of the bond-servant. The master sets the bondman free. The free man, because he loves his master, freely serves him with all of his heart, soul and might.

Ĕlôhîym didn’t just want Yisra’el's hands because they weren't in mud pits anymore. He didn't just want their minds because they were free from the tyranny of the taskmasters. Above all, He wanted their hearts. He wanted those who would plainly say, Ahavətiy et ADONAI , "I love ADONAI . I will not go out free." Recall how Ĕlôhîym exclaimed in Deuteronomy 5:29, "Oh, that they had such a heart in them that they would fear me and always keep my commandments, that it might be well with them and with their children FOREVER."

ב>ט ס¦ב×לוכ+י א>ת ע8ל כ2מו ש& בו ה-ח+ת8ת5 כ2יום מ+ד2י5ן: ישעיה, ט:גה-נ8ג&ש ו2א&ת מ-ט&ה ש+For you have broken the yoke of his burden (ס¦ב×לו Subalo), and the staff of his shoulder, the rod of his oppressor, as in the days of Midian: Isaiah, 9:3

Getting Attached To Ĕlôhîym’s House

Ĕlôhîym desired then as He does now, that His people would have a heart within them to surrender their own will to His. In short, He looks for those willing to be bond-servants in His house. Remember, when the servant made the decision to remain with his master as a servant, it was forever. Understand there were unpublicized benefits of this decision, however. Yes, the servant remained a servant but as a member of his master's house for their relationship has now changed. Consequently, his master was to provide for, care for and protect that servant. By becoming a permanent servant - by being part of that household - he and his children would FOREVER be taken care of.

To illustrate this principle, that servant had to, first of all, appear before the elders and publicly announce his decision. He was then taken to the door of his master's house, where he would set his ear against the door or doorpost and allow his master to pierce his ear with an awl. The result would be that the servant would be literally attached to the door and symbolically be joined to his master's house. And now, we come to the real message of this commandment.

If one is to come into the House of Ĕlôhîym’s, he must do so as a bond-servant and that means he must, first of all, give up his freedom. There are no rebels in Ĕlôhîym’s house. There will be no rebels in Heaven. You come humbling yourself, declaring your need for the master and your commitment to serve Him. Then He becomes your ADONAI and therefore Savior. You can’t have Him as Savior without yielding to His authority. It is both or neither. You can’t just go to Yәshua for fire insurance. He offers you only one

thing – true salvation is a covenant relationship. It is a divine exchange program. It is His life for yours.

You cannot be a servant if you are clinging to your freedom (Freedom, Self-determination, Lack of restrictions). I know that goes against the theology of some, but nevertheless, that is the methodology of becoming a servant. If you can overcome that obstacle, then you must allow Him to "attach" you to the door of His house. No one comes into Yəhôwâh's house except by way of the DOOR!

Perhaps, this is one of the reasons Yәshua said in John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” And in John 14:6, “I am the way, the truth, and the life: no man come unto the Father, but by me." Translated (John 14:6 “The Tőrâh is the way, the truth and the life. No one comes to the father but through the Tőrâh” Yәhoshua said: (as the Tőrâh manifested in the flesh and as the shaliach; agent of Yahûwâh).

You can’t enter into Ĕlôhîym’s house without coming through the door – Yәshua. Though many try, through man made religions and other means. Of them Yәshua said, “He that entered not by the door into the sheepfold, but climbed up some other way, the same is a thief and a robber.” Thieves don’t get into heaven, beloved.

Psalm 40:1-2 "I waited patiently for Yəhwôâh; and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings."

It is difficult to say with 100% certainty what David had in mind when he recited these words. It could have been any one of a number of events that transpired in his life, in which Ĕlôhîym's sovereignty intervened to deliver him from affliction.

Then again, maybe, he was speaking on behalf of the whole house of Yisra’el who were delivered from their affliction in Egypt. Notice the terminology David employs. "I waited patiently"; Yisra’el was in bondage for four centuries. "He… heard my cry"; Ĕlôhîym heard the cry of His people (Exodus 3:7). "He brought me up out of an horrible pit, out of the miry clay"; Yisra’el labored in the clay pits of Egypt making bricks for Pharaoh’s cities. And finally, "(He) set my feet upon a rock, and established my goings (steps)"; when Ĕlôhîym freed them, He took them to Horeb, the mountain of Ĕlôhîym and there He established the way in which they were to walk, the Tőrâh.

The word "rock" mentioned in Psalm 40 is the Hebrew word sela‛ (not to be confused with the other Selah found in many of the Psalms.), which is defined as a craggy or lofty rock, a fortress. Perhaps that is why this word is used multiple times to speak figuratively of Ĕlôhîym. He is this rock!

This word, Selah, is the same word used to describe the rock from which Yisra’el was given water to drink (Numbers 20:8-11). The talmidim Sha’ul speaks about that same rock and likens it to the Ha’Mashiyach.

He says in 1 Corinthians 10:4, “And did all drink the same Ru’ach HaKodesh drink: for they drank of that Ru’ach HaKodesh Rock that followed them: and that Rock was Mashiyach (literally, Ha’Mashiyach)." In other words, the rock in the wilderness and the rock in Psalm 40 are one and the same - that is the Ha’Mashiyach, which brings me to my next point.

Though David is using language suggestive of his own experiences, as well as Yisra’el’s, could it be that he is, in fact, speaking of the Ha’Mashiyach? Considering that David is a picture of Ha’Mashiyach, I'd say that this is very likely. So then, what does this affiliation have to do with the Tőrâh of a bond-servant?

my servants (avadai) David

You already know that the bond-servant Tőrâh are based on the relationship between the Ĕlôhîym of Yisra’el and those He delivered from "the land of Egypt" and the "house of bondage." Hopefully, you also now see the ties between the opening passages of Psalm 40 - deliverance from bondage - and the Tőrâh of a bond-servant - "(He) set my feet" and "established my going (steps)."

King David is referred to throughout the Scriptures as "my servants (avadai)." In Hebrew, the word "servant" is Eved, and should, therefore, be rendered "bond-servant or slave." If David is considered a bond-servant, it seems obvious to me that he is quite familiar with the concept of a bond-servant and that makes Psalm 40 of particular interest to us.

As we said earlier, though David speaks in terms reminiscent of his own life and of the Exodus from Egypt, he is likely speaking of the TRUE ROCK in the wilderness, the Ha’Mashiyach. Coupling this assertion with the fact that, according to Ezekiel 37:24, Ha’Mashiyach is the TRUE DAVID, saying; “And David my servants (avadai) shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them,” then Psalm 40 takes on yet another interesting perspective. That is, not only is David speaking of the True Rock, Ha’Mashiyach in Psalm 40, but the True David, the Ha’Mashiyach is speaking to us through those same words!

My Ears You Have Opened

Psalm 40:6 "Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required."

Why would David claim that Yəhwôâh did not require nor desire for the people to bring their burnt offerings and their sacrifices when the Tőrâh is full of commands for them to do just that very thing? First of all, David isn't saying this, King David Ha’Mashiyach is. Why does He say this? It goes back to something we stated earlier in this teaching.

Remember that the people, because of fear, told Moshe to speak to Ĕlôhîym and then report to the people His commands. They pledged to "hear" and "obey." Yet, we know

that Ĕlôhîym already knew it was not in their heart to do so for He laments, "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them," (Deuteronomy 5:29). So, we conclude that their willingness to obey was based, not on love for the Father, but the fear of Him.

Therefore, it seems that the statements in Psalm 40 that Ĕlôhîym neither desires nor requires sacrifices speaks more about the intent of the heart with which they are given. In other words, Ĕlôhîym does not desire sacrifices given out of fear or religious obligation. He does require burnt offerings from someone whose heart is far from Him. He desires that His people serve Him simply because they love Him; not just in word and deed, but with all of their being.

Now, please notice that sandwiched between these two statements in verse six, is the declaration, "mine ears hast thou opened." This is a provocative statement for it, once again, ties us to the Tőrâh of the bond-servant. If Ĕlôhîym desires that we obey Him because we love Him then it is implied that we have opened our ears to HEAR, not the words of the Tőrâh, but the MESSAGE of the Tőrâh. Thus, we "hear" and "obey." There are many who can hear, but few who obey, and consequently are unable to walk out the Tőrâh in a balanced manner.

Consider that the ear, used for hearing, also contains the center of balance. When one develops an ear infection, it is almost impossible to walk straight. The same can be said for those who hear the words of the Tőrâh but miss the message.

Perhaps this is why we are instructed to "Hear O Yisra’el; Yəhwôâh is one." And perhaps that is the reason Ha’Mashiyach through David says, "Sacrifice and offering thou didst not desire; mine ears hast thou opened." In other words, you have made it possible for me to, not only hear the words, but discern the message. How did He do that?

The Hebrew word translated as "opened" in Psalm 40:6 (7) is Ko'ri'y'so, which should be literally interpreted as "bored open" or "pierced" as with an awl. Translation - I hear your words and understand their message because you have allowed and I have accepted to become a bond-servant - I am attached to your house. My ear is not only opened by the awl, but my ear is open to hear you because I love you.

Who makes this statement? David or the Ha’Mashiyach, Yәshua? If the Ha’Mashiyach, then we have another very interesting development here. That is, the Ha’Mashiyach is saying that He also is a bond-servant. He has submitted His will to the master, the Father in heaven. As Yәshua said, "Not my will, but thine be done." (Luke 22:42) But that wasn’t the first time Yәshua said such a thing. John 6:38 “For I came down from heaven, not to do mine own will, but the will of him that sent me.” Before that in John 5:30 Yәshua said, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.”

In The Scroll Of The Book

Psalm 40:7-8 "Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do your will, O my Ĕlôhîym: yea, your Instructions (The Hebrew word, Tőrâh) is within my heart."

Immediately after the hint in verse six that Ha’Mashiyach is a bond-servant of Yəhwôâh, we find conclusive evidence that it is DEFINITELY the Ha’Mashiyach making these statements. Who else can make the claim, "In the scroll of the book it is written of me"? Not the man, King David! What scroll and what book would the writer be referring to? He has to be speaking of the Tőrâh Scroll, within which is revealed the heart of Ĕlôhîym, manifest in the person of Y’shua (Yәshua), the Ha’Mashiyach.

It is the Ha’Mashiyach who then exclaims, "I delight to do your will, O my Ĕlôhîym." It is not a burden. It is not enslavement, but a delight, a joy, to do the will of the Father. This is the claim of the Ha’Mashiyach. Furthermore, He reveals that the Tőrâh has been written, not on tablets of stone but upon His heart. More than exalting the WORDS of the Tőrâh, it is the MESSAGE, the very essence of the Tőrâh that our Father (אב+ינו Avinu) desires to write upon our hearts and it is the Ha’Mashiyach who FIRST reveals this.

Not My Will

Jeremiah 31:31, 33 "Behold, the days come, saith Yəhwôâh, that I will make a new covenant with the house of Yisra’el, and with the house of Yәhudâh. . . . But this shall be the covenant that I will make with the house of Yisra’el; After those days, saith Yəhwôâh, I will put my law in their inward parts, and write it in their hearts; and will be their Ĕlôhîym, and they shall be my people."

Obviously, there is more to this passage than meets the eye; much more than we have time or space to delve into here. Yet, I do want you to understand that it has ALWAYS been Ĕlôhîym’s intention that the Tőrâh be upon our heart because the true message of the Tőrâh can only be understood by the heart. It was always intended that the Ha’Mashiyach would be the One to write these things upon our heart because He is the One who gave the Tőrâh; moreover, He is the Tőrâh! He is the Word made flesh.

And so, what is His message? Simply this: Ĕlôhîym has always desired to find those willing to give up their own freedom in order to become His bond-servant. He has always desired for those who serve Him to do so with a heart that says, "Not my will, but thine be done." And so, because we didn't get it, He became flesh and dwelt among us and showed us, by His own example, what we must become in order to hear and understand what the Master is saying.

Whom The Son Sets Free

John 8: 35-36 "And the servant abide not in the house for ever: but the Son abides forever. If the Son therefore shall make you free, ye shall be free indeed."

When Yәshua made this statement, it was to a group of people who believed on him. Yet, He obviously contends that, though they hear His words, they don't perceive His

message, hence, this statement or proclamation. But what does He mean? Could it be that Yәshua is alluding to the Tőrâh of the bond-servant?

"The servant abides not in the house for ever." Correct. He is released after six years of service (Exodus 21; 2). "But the son abided ever (or forever)." Is it possible that the servant, because he loves his master and attaches himself to his master's house FOREVER (Exodus 21:5-6) is actually becoming a son? John 1:12 " But as many as received him, to them gave he power (privilege, freedom) to become the sons of Ĕlôhîym , even to them that believe on his name."

In other words, THE SON (Yәshua), the DOOR of Adonai’s house, provides the way and opportunity for those willing to be bond-servants, to become a SON of Ĕlôhîym. In short, if you truly want to be free, then you must give up your freedom. Ĕlôhîym does everything with man through His divine exchange program, called covenant. You must attach yourself to ADONAI 's house by way of the door - the SON (Yәshua) - and forever become an obedient servant of the Master, following His rules simply because you love Him. Then, and only then, are you free indeed!

This covenant. is the covenant relationship or divine exchange. You must give up your life to receive His life. The problem with most people is that they want all the benefits and privileges and freedom of being in Ĕlôhîym’s house and being a son, but they want none of the responsibilities of sonship! They want to be in Ĕlôhîym’s house, they want fire insurance, they want prosperity, blessing, protection, healing and all that Ĕlôhîym has to offer without being attached to His house, without coming by way of the door, Yәshua, to have their ears circumcised, by giving up their rights to do as they please, so they can hear and understand what Ĕlôhîym is saying and follow Him. There is no other way.

In John 7:17 Yәshua said, “If anyone desires to do His desire, he shall know concerning the teaching, whether it is from Ĕlôhîym, or whether I speak for myself.” You will never know the true teaching; you will never hear and understand the Ru’ach HaKodesh things of Ĕlôhîym and His will for your life, until you are willing to do what He tells you. Ĕlôhîym knows your heart and the motives and attitude of your heart, He discerns and when your heart is not right and you are not committed to do and obey His words, He will not reveal Himself to you in a direct and personal way. John 14:21 “He that hath my commandments, and keeps them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him.” Yәshua doesn’t manifest Himself, reveal Himself to everyone. True belief is relationship that comes by revelation. Ĕlôhîym revealing Himself to you.

In conclusion: As a servant (in reality a slave who gets no remuneration and nothing for his work), having gained his freedom, then gives it up to willing become now a bond-servant, being joined to the house of his master, the relationship is then changed and in reality he becomes a son, adopted by the master and each have new responsibilities to one another. The servant is now required to serve and obey his master, and the master is required to provide, protect and care for his servant.

This is my story. I was a, slaves of sin with no hope. He willingly paid the price for us to set us free from our bondage to sin and Ha’satan. Then we, having been set free from slavery, turning and submitting our lives to serve Him, asking Him to become our ADONAI, willing give up the right of self choice to do His will and thereby come into covenant with the Father and become sons of Ĕlôhîym. Now, truly free in Mashiyach! But our freedom comes by way of covenant with Him and obedience and responsibility, not rebellion and saying, I have been set free, now I am free to choose for myself and enjoy myself to the full. You can do that, but then you will never have His best and you will never know the joys, blessing and power of sonship. Ĕlôhîym desires not servants, but sons. John 15:15 “Henceforth I call you not servants; for the servant knoweth not what his master does: but I have called you friends (philos, fee'-los; literally “a friend– this is a covenant expression); for all things that I have heard of my Father I have made known unto you.” Not to anyone, not to the religious crowd, not to the Sun-day morning bunch. But to those who hear and obey Him. (V.14) “Ye are my friends, if ye do whatsoever I command you.”

Being a Bond Servant

Many do not understand the role of a bond-servant in relation to our Master Yәshua. We Americans instinctively cringe at the thought of servitude, slavery, or bondage. And no wonder since our country was founded on freedom, in the very act of breaking away from servitude to the King of England. A dictionary definition of a bond servant is someone bound to labor without wages. A synonym of bond servant is slave. Now before we throw out this whole idea, let’s look at what Ĕlôhîym’s Word says about the law of the bond servant and how it might apply to us.

"Now these are the judgments which you shall set before them: "If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing.” If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him. "If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself.” But if the servant plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ "then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever." (Exodus 21:1-6 The first judgments given to the children of Yisra’el (after the 10 Commandments) were the instructions about servants. But there is something interesting mentioned in verse 5:

"But if the servant plainly says, ‘I love my master, my wife, and my children; I will not go out free,"

This is a big decision, a choice for life. The judges (v. 6) were present to witness the servant’s willingness to become a bond servant to the master, his willingness to give up his freedom to the master, to work for the master and to do his will.

Why would anybody not want to be set free? Who wants to be under the bondage of a master?

Tőrâh, ordinances and statutes do not make us slaves. In fact, they make us free! For example, look at America. We probably have more Tőrâh on our books than any other nation, yet we are considered one of the freest nations on the earth. Take our traffic Tőrâh, without them there would be chaos on the streets. It is easy to see the value of the Tőrâh especially when everybody obeys them. Ĕlôhîym set His Tőrâh in place for us, for our good. Ĕlôhîym wants us to obey Him, to be a servant (a bond-servant) to Him. He is our master, we are His servants.

Many today want to be rulers not servants. Many large egos rule the Church and have little desire to be servants to all. However we have clear instruction in Ĕlôhîym’s Word about this very subject.

"Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.” And whoever of you desires to be first shall be slave of all. "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." (Mark 10:43-45)

Yәshua came to serve.

"For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. (Luke 22:27)

Yәshua is our example.

We are to do as He has shown us. Yәshua took the form of a bond servant.

But made Himself of no reputation, taking the form of a bond-servant, and coming in the likeness of men. (Philippians 2:7)

Yәshua came to do the will of His father.

Then I said, ‘Behold, I have come—In the volume of the book it is written of Me — To do Your will, O Ĕlôhîym.’ (Hebrews 10:7)

We must allow Ĕlôhîym to have all authority in our lives. We do this because of our love for our Master.

"You shall love Yəhwôâh your Ĕlôhîym with all your heart, with all your soul, and with all your strength. (Deuteronomy 6:5)

The above verse (in similar form) is repeated about 14 times in the Bible. Perhaps this is important?

But how do we become bond-servants to the Most High Ĕlôhîym?

But Yәshua answered him, saying, "It is written, ‘Man shall not live by bread alone, but by every word of Ĕlôhîym.’" (Luke 4:4)

By reading Ĕlôhîym’s Word, (all of the Scripture,.

Every word that proceeds from Him is for our good; for our edification

Every word of Ĕlôhîym is pure (צ2רופ5ה Tzərufa~ is tried, is pure or proven); He is a shield to those who put their trust in Him. (Proverbs 30:5) ל-ח8ס+ים Lachosiym (to who shelter,to who trust) root ח8ס&י Cho'sei'y who trust; stem root ח:סו Cha'su (trust)

Every word? Does this include Ĕlôhîym’s commandments and His Tőrâh?

My tongue shall speak of Your word, For all Your commandments are צ>ד>ק Tzedek. (Psalms 119:172)

Your Tzədaka~ (5צ+ד2ק5ת2ך Tzidəkatəcha ) is an everlasting Tzedek And Your Tőrâh (5ו2תור5ת2ך Vətőrâtəcha) is truth (מ>תPא Emet). (Psalms 119:142)

For this is the love of Ĕlôhîym, that we keep His commandments. And His commandments are not burdensome. (1 John 5:3)

Can we be truly unburdened?

"Come to Me, all you who labor and are heavy laden, and I will give you rest.” Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. "For My yoke is easy and My burden is light." (Matthew 11:28-30)

How do we find rest for our souls? By taking the yoke and burden of Yәshua. But notice, these things are light (praise Ĕlôhîym).

The one who is truly free has chosen to serve only Ĕlôhîym. No matter what happens, he lets his Master take care of it for him, this is freedom and peace. Submit yourself to Ĕlôhîym totally and completely. Then suddenly, your are set free. Free from the worrisome burdens that plague our everyday lives, free of the offenses taken at every turn, free to serve the Master, the Good Master. He will fight for us, He will stand in the gap for us, and He will do all for us as we submit to Him and do everything He says.

A true bond-servant to Yәshua will have peace.

"These things I have spoken to you, that in me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world." (John 16:33)

What examples are there in the Word about being bond servants of the Master?

The Yisra’elites were bond-servants of Ĕlôhîym.

‘For the children of Yisra’el are servants to me; they are my servants (avadai)s whom I brought out of the land of Egypt: I am Yəhwôâh your Ĕlôhîym. (Leviticus 25:55)

Moshe was a bond-servant. Ĕlôhîym Himself says so.

ה ב2כ5ל ב&ית+י נ>אPמ5ן הוא: במדבר, יב:ז ל8א כ&ן ע-ב2ד+י מש>

Not so with my bond-servant Moses, for he is the trusted (מ5ןPנ>א Neeman; trustworthy, approved, faithful,reliable) one in all my house: Numbers, 12:7

David was a servant.

I am your bond-servant; Give me understanding, that I may know your testimonies. (Psalms 119:125)

Make your face shine upon your servant, and teach me your statutes. (Psalms 119:135)

Your word is very pure; therefore your servant loves it. (Psalms 119:140)

Yәshua was a bond-servant.

"To you first, Ĕlôhîym, having raised up His bond-servant Yәshua, sent Him to bless you, in turning away every one of you from your iniquities (πονηρια poneria utter corruption, depravity, injustice (̂עו2ל7ת7ה Avəlata~ or ט_הaמ Mu'te~ (injustice); of Ĕlôhîym’s Tőrâh)." (Acts 3:26)

The talmidims were bond-servants

Sha’ul, a bond-servant of Yәshua Mashiyach, called to be an talmidim, separated to the Good News of Ĕlôhîym (Romans 1:1)

Sha’ul and Timothy your, bond-servants of Yәshua Mashiyach, to all the set-apart ones in Mashiyach Yәshua who are in who are in Philippi, with the overseers and attendants: : (Philippians 1:1)

James, a bond-servant of Ĕlôhîym and of Yәshua Mashiyach, to the twelve tribes which are scattered abroad: Greetings. (James 1:1)

Notice that James had no problem with saying, a bond-servant of Ĕlôhîym and of Yәshua Mashiyach.

Simon Peter, a bond-servant and talmidim of Yәshua Mashiyach, to those who have obtained like precious faith with us by the Tzədaka~ of our Ĕlôhîym and Savior Yәshua Mashiyach: (2 Peter 1:1)

Jude, a bond-servant of Yәshua Mashiyach, and brother of James, to those who are called, sanctified by Ĕlôhîym the Father, and preserved in Yәshua Mashiyach: (Jude 1:1)

Consider the parable of the talents.

"For the kingdom of heaven is like a man traveling to a far country, which are called his own servants and delivered his goods to them.” And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey… "After a long time Yəhwôâh of those servants came and settled accounts with them.” So he who had received five talents came and brought five other talents, saying, ‘Adoni, you delivered to me five talents; look, I have gained five more talents besides them.’ "His Adon said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy

of your Adon "He also who had received two talents came and said, ‘Adoni, you delivered to me two talents; look, I have gained two more talents besides them.’ "His Adon said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your Adon . ’ "Then he who had received the one talent came and said, ‘Adoni , I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. ‘And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’ "But Adon answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. ‘So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. (Matthew 25:14-15, 19-27, emphasis added)

Ĕlôhîym’s will is for His servants to increase in the gifts that He gives them. His will is defined in His Word, in the scriptures

Perhaps, to some, obeying Ĕlôhîym’s Tőrâh seems like bondage. But remember Tőrâh give us freedom.

We are made free in being a bond-servant because we put all our burdens on Him. If we fully serve Him, fully give our lives over to Him, fully desire to do His will, not ours, He becomes our Good Master who cares for and is concerned about His servants. Yәshua said to turn the other cheek. Why? Maybe, because as His servants, our Master will take care of our issues. We don’t try to fix our issues with our feeble human attempts, with our frequent misunderstandings, with our frequently misplaced anger. Our Master does.

For we know Him who said, "Vengeance is Mine, I will repay," says Yəhwôâh. And again, "Yəhwôâh will judge His people." (Hebrews 10:30)

He will repay. We do not need to worry about it.

"I have been crucified with Mashiyach; it is no longer I who live, but Mashiyach lives in me; and the life which I now live in the flesh I live by faith in the Son of Ĕlôhîym, who loved me and gave Himself for me. (Galatians 2:20).

I can do all things through Mashiyach who strengthens me. (Philippians 4:13)

Praise Ĕlôhîym for these things; not by our reasoning, not by our strength, but through Ha’Mashiyach who lives in us.

A servant’s prayer:

Most High Ĕlôhîym, thank You for all You do. You are the one true Ĕlôhîym; you who are King of the Universe. Who am I that You would take notice of me? You gave your only Son to live and die for all mankind; and for me. Will you help me in my desire to be Your bond servant? Teach me You’re Way. Teach me You’re Path which is true and righteous. Teach me to be a good servant. Teach me to humble myself to allow the spirit of Yәshua Ha’Mashiyach to flow in me. May I not quench Your spirit, but instead may I honor and glorify You with all I do, with all I say, and with all I think. Most Holy One, I desire to hear You say, well done, good and faithful servant.

In the name of Yәshua Ha’Mashiyach. Amein.

A prayer to Our father in heaven: by Nehemia Gordon

מ-י+ם ב-ש5 A'vi'y'nu She'ba'sha'ma'yi'm אב+ינו ש>

Our father in heaven

מ2ך5 Yeet-əka'dəsh Shee'mə'kha י+ת2ק-ד2ש ש+

May your name be sanctified

Ve'yeet'ba'rei'kh Ma'l'khoot'kha ו2י+ת2ב5ר&ך2 מ-ל2כות2ך5

My your kingdom be blessed

מ-י+ם וב2א>ר>ץ Re'tzon'kha Yee-he-ye'~ A'suy Ba'sha'ma'yi'm U'v'e're'tz ר2צונ2ך5 י+ה2י>ה ע5שוי ב-ש5

Your will shall be done in heaven and on earth

T'mee'deet ת2מ+יד+ית La'ch'mei'nu ל-ח2מ&נו Ve-tee-tay-n ו2ת+ת&ן

Give us our daily bread continually/ daily

Cha'to'~'tei'y'nu Ka'a'she'r ח-ט8את&ינו כ-א:ש>ר oo-mə-chol La-nu ומ2חול ל5נו

forgive us the debt of our sins as we forgive

La'ch'o'ti'a'y'm La'nu ל-חוט+אים ל5נו A'na'ch'nu M'v'cha'li'y'm א:נ-ח2נו מוח:ל+ים

the debts of those who sin against us

Lee-day Nasayzon ל&יד&י נ5ס5יז8ן V'a'l T'vi'y'ei'nu ו2אל ת2ב+יא&נו

Do not bring us into the hands of a test

מ2ר&נו Mee-kol Ra'a מ+כ5ל ר5ע V'sha'm'rei'nu ו2ש5

and protect us from all evil

Amein אמ&ן

Matthew 6:24 “No one is able to serve two masters, for either he shall hate the one and love the other, or else he shall cleave to the one and despise the other. You are not able to serve Ĕlôhîym and mammon.

Luke 16:13 “No servant (οικετης oiketes; one who lives in the same house as another, spoken of all who are under the authority of one and the same householder) is able to serve two masters, for either he shall hate the one and love the other, or else he shall cling to the one and despise the other. You are not able to serve Ĕlôhîym and mammon.”

(μαμμωνας mammonas: Personification of wealth where it is personified and opposed

to Ĕlôhîym). (Αντιτασσομαι antitassomai opposed, different, divergent, disparate to Ĕlôhîym) Mammon is a Aramaic (māmonā) word, that signifies... sensual, secular self, is the mammon which cannot be served in conjunction with Ĕlôhîym (personified as a false g*d)

Ru’ach HaKodesh understanding

That man cannot be principled at the same time in good and in evil, or in love to the Adonai and self-love, since one must be the ruling love, and the other must serve, This doctrine however is rejected by those who are in self-love (Narcissism, Narcissists, Psychopaths, self aggrandizement), and who on that account seek worldly reputation, not aware that all their secret purposes and thoughts are exposed to the light of the Ĕlôhîym’s Truth, and that the love of human reputation, when exalted above that light, it is an infernal love (personified as a false Ĕlôhîym)

Notice the following Greek words studies:

οικετης oiketes; one who lives in the same house as another, spoken of all who are under the authority of one and the same householder. Like a family member.

Verses

Δουλος doulos: bond-servant

1b) metaphorically, one who gives himself up to another’s will those whose service is used by Mashiyach in extending and advancing his cause among men1c) devoted to another to the disregard of one’s own interestsPart of Speech: nounA Related Word by Thayer’s/Strong’s Number: from G1210

Citing in TDNT: 2:261, 182

A servant (θεραπων) therapon menial attendant (as if cherishing): - servant; denoting a willing servant who serves out of respect N.T... Comp. Rev 15:3. Often in Lxx, mostly as translation of, servant, slave, bondman. Also, when coupled with the name of a Ĕlôhîym, a worshiper, devotee. Sometimes applied to angels or prophets. Of Moshes, θεραπων (servant) κυριου (Brother) of Ĕlôhîym, Ecc 10:16. Hebrew na‛ar a boy, lad, servant in Class. And in the N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπευειν: service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεραπων therapoo n is of a nobler and freer character than that of the δουυ λος doulos or bond-servant. The verb is used of a physician's tendency of the sick. Ξενοφῶν Xenophon (mercenary) (Mem. iv. 3, 9) uses it of the g*ds taking care of men, and, on the other hand, of men's worshiping the g*ds (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Mat 8:7; Luke 10:15, and on is; The Greeks, with their strong sense of personal freedom, held a rather low view of servants. They did not exalt the servant’s position, but they did have a keen understanding of various aspects involved in the servant concept. They developed a remarkable variety of terms to express different aspects of it.2 these terms naturally shade into each other and frequently it is not necessary to seek to bring out the different shades of meaning involved. But each term can be used to convey its own distinct emphasis.

Perhaps the most common was the word, “a slave and a bond-servant. “As the opposite of a man who is “free,” this term carries the thought of one who belongs wholly to his master and is obligated to do his master’s will. The early assembly found it a fitting term to express the Ru’ach HaKodesh reality that a believer belongs wholly to his heavenly ADONAI and consequently must obey Him in total submission.

The term οικετης oiketes (a fellow resident) was often used as the practical equivalent of the word δουυ λος (cf. 1 Pet 2:18), but it is more specific and denotes “a house-slave.” It portrays a closer and more intimate relationship between servant and master than δουυ λος doulos (cf. Rom 14:4).

Two kindred terms, μισθιος misthios and μισθωτος misthotos, both rendered “hired servant,” embody the picture of one working for pay. These self-centered terms are not used in the New Testament in connection with its “servant” teaching. Yәshua used the latter term of the inferior “hireling” as contrasted to the “good shepherd” (John 10:12–13).

Another term is θεραπων (therapon) , denoting a willing servant who serves out of respect and concern for others; it carries a note of tenderness. As a technical term it was used to denote one who rendered a service of healing (cf. the English word “therapy”).

The word παις, which means “child, (The word comes from the Greek παιδαγωγέω (paidagōgeō); in which παῖς (país, genitive παιδός, paidos) means "child" and άγω (ágō) means "lead"; so it literally means "to lead the child". In Ancient Greece, παιδαγωγός was (usually) a slave who supervised the instruction of his master’s son (girls were not

publicly taught).The Latin-derived word for pedagogy: child-instruction)” was at times used of a person who was a slave (The verb originally means to take in hand. Acts 3:21); so used, the term expressed the affectionate attitude of the master toward his servant. This term is used of Mashiyach as the Son and Servant of Ĕlôhîym, the noun λατρευς originally meant one who worked for pay, rather than out of compulsion as a slave; hence he was a hired servant. But in the Septuagint and the New Testament the cognate verb (λατρευω latreuoo from λατρις latris (a hired menial ;) is always used of to serve to Ĕlôhîym) δουλευειν). He who practices deceit shall not stay within his house; he who speaks lies shall have no continuance (יכון is more than equivalent to נכון) before (under) his eyes. Every morning (לבקרים as in Psa 73:14; Isa 33:2; Lam 3:23, and לבקרים, Job 7:18), when Yahûwâh shall have taken up His abode in Yeruselem , will he destroy all evil-doers (רשעי as in Psa 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Yahûwâh (Psalms 101:8 ).

ר ארור כ2נ�ע�ן יו: בראשית, ט:כהע�ב�ד ע�ב�ד0יםו�י�אמ� י�ה ל2א�ח� י0ה2

And he said, Cursed be Canaan; a slave (assistant) of slaves (bond-servant) shall he be to his brothers: Genesis, 9:25

י כ2נ�ע�ן ם ו0יה0 י ש1 ר ב�רוך2 י2ה�ו�ה א�ל�ה1 ל�מו: בראשית, ט:כוע�ב�דו�י�אמ�

And he said, Blessed be Yəhwôâh Ĕlôhîym of Shem; and Canaan shall be his slave (“bond-servant”): Genesis, 9:26

י כ2נ�ע�ן ם ו0יה0 ל1י ש1 כ�ן ב2אה£ ים ל2י�פ�ת ו2י0ש2 ל�ה0 ל�מו: בראשית, ט:כזע�ב�די�פ2ת2 א�

Ĕlôhîym shall enlarge Japheth (Yefes), and he shall live in the tents of Shem; and Canaan shall be his slave (“bond-servant”): Genesis, 9:27

ר ם אנ�כ0י: בראשית, כד:לדע�ב�דו�י�אמ� אב2ר�ה�

And he said, I am Avraham's servant (“bond-servant”): Genesis, 24:34

ע מ� ר ש� י כ�א�ש� חו אר2צ�ה ל�יה�ו�ה: בראשית, כד:נבע�ב�דו�י2ה0 ת� ם ו�י0ש2 ם א�ת ד0ב2ר1יה� אב2ר�ה�

And it came to pass, that, when Avraham's servant (“bond-servant”) heard their words, he worshiped to Yəhwôâh, bowing to the earth: Genesis, 24:52

ה ו2א�ת נ0ק2ת� ם ו2א�ת מ1 ל2חו א�ת ר0ב2ק�ה א�ח�ת� יו: בראשית,ע�ב�דו�י2ש� ם ו2א�ת א�נ�ש� אב2ר�ה�כד:נט

And they sent away Rebekah their sister, and her nurse, and Avraham's servant (“bond-servant”), and his men: Genesis, 24:59

נו נ�ע�ר ע0ב2ר0י ם א0ת� ינו א0ישע�ב�דו2ש� ל�מ�ת1 ר ל�נו א�ת ח� ים ו�נ2ס�פ�ר לו ו�י0פ2ת� ב�ח0 ט� ר ה� ל2ש�ר: בראשית, מא:יב ל�מו פ�ת� כ�ח�

And there was there with us a young man, a Hebrew, servant (“bond-servant”) to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret: Genesis, 41:12

נ�ע�ר ת ה� ח� ב נ�א ע�ב2ד2ך� ת� ה י1ש� יו: בראשית, מד:לגע�ב�דו2ע�ת� נ�ע�ר י�ע�ל ע0ם א�ח� ל�אד�נ0י ו2ה�

Now therefore, I beg you, let your servant (“bond-servant”) remain instead of the lad a slave to my master; and let the lad go up with his brothers: Genesis, 44:33

ה א�תו אז י�אכ�ל בו: שמות, יב:מדע�ב�דו2כ�ל ל2ת� ק2נ�ת כ�ס�ף ומ� א0יש מ0

But every man's servant (“bond-servant”) who is bought for money, when you have circumcised him, then shall he eat of it: Exodus, 12:44

ק2נ�ה נ�ם: שמות, כא:בע�ב�דכ0י ת0 י ח0 פ2ש0 ב0ע0ת י1צ1א ל�ח� נ0ים י�ע�ב�ד וב�ש2 ש ש� ע0ב2ר0י ש1

If you buy a Hebrew servant (“bond-servant”), six years he shall serve; and in the seventh he shall go out free, for nothing: Exodus, 21:2

ק1ל: שמות,ע�ב�דא0ם שור י0ס� ן ל�אד�נ�יו ו2ה� ק�ל0ים י0ת1 ים ש2 לש0 ה כ�ס�ף ש2 י0ג�ח ה�שור או אמ�כא:לב

If the ox shall gore a manservant (“bond-servant”) or a maidservant (“bond-servant”); he shall give to their master thirty shekels of silver, and the ox shall be stoned: Exodus, 21:32

נו ק2 ם ת0 יכ�ם מ1ה� ר ס2ב0יב�ת1 גוי0ם א�ש� א1ת ה� יו ל�ך2 מ1 ר י0ה2 ך� א�ש� ת2 ה:ע�ב�דו2ע�ב2ד2ך� ו�א�מ� ו2אמ�ויקרא, כה:מד

Both your male slaves(“bond-servant”), and your female slaves(“bond-servant”) , which you shall have, shall be of the nations that are around you; of them shall you buy male slaves and female slaves: Leviticus, 25:44

ז�ק�ה וב0ז2ר�ע�ע�ב�דו2ז�כ�ר2ת� כ0י ם ב2י�ד ח� יך� מ0ש� צ2ר�י0ם ו�י�צ0א�ך� י2ה�ו�ה א�ל�ה� י0ית� ב2א�ר�ץ מ0 ה�ב�ת: דברים, ה:טו יך� ל�ע�שות א�ת יום ה�ש� ל�ה� נ2טוי�ה ע�ל כ1ן צ0ו2ך� י2ה�ו�ה א�

And remember that you were a servant (“bond-servant”) in the land of Egypt, and that Yəhwôâh your Ĕlôhîym brought you out from there with a mighty hand and with a stretched out arm; therefore Yəhwôâh your Ĕlôhîym commanded you to keep the sabbath day: Deuteronomy, 5:15

ד�ב�רע�ב�דו2ז�כ�ר2ת� כ0י צ�ו2ך� א�ת ה� יך� ע�ל כ1ן אנ�כ0י מ2 צ2ר�י0ם ו�י0פ2ד2ך� י2ה�ו�ה א�ל�ה� י0ית� ב2א�ר�ץ מ0 ה�יום: דברים, טו:טו ז�ה ה� ה�

And you shall remember that you were a slave (“bond-servant”) in the land of Egypt, and Yəhwôâh your Ĕlôhîym redeemed you; therefore I command you this thing today: Deuteronomy, 15:15

י�ה ל2ך� ה ב2אז2נו וב�ד�ל�ת ו2ה� ת� ר2צ1ע� ו2נ�ת� מ� ת� א�ת ה� ה כ1ן:ע�ב�דו2ל�ק�ח2 ע�ש� ך� ת� ת2 עול�ם ו2אף ל�א�מ�דברים, טו:יז

Then you shall take an awl, and thrust it through his ear to the door, and he shall be your servant (“bond-servant”) forever; And also to your female slave you shall do likewise: Deuteronomy, 15:17

ל�ה: דברים, טז:יבע�ב�דו2ז�כ�ר2ת� כ0י א1 ק0ים ה� ח« ית� א�ת ה� ר2ת� ו2ע�ש0 מ� צ2ר�י0ם ו2ש� י0ית� ב2מ0 ה�

And you shall remember that you were a slave (“bond-servant”) in Egypt; and you shall observe and do these statutes: Deuteronomy, 16:12

ג0יר ס2 ע0ם א�ד�נ�יו: דברים, כג:טזע�ב�דל�א ת� ל�יך� מ1 ר י0נ�צ1ל א1 ל א�ד�נ�יו א�ש� א�

You shall not deliver to his master the slave (“bond-servant”) who has escaped from his master to you: Deuteronomy, 23:16

צ�ו2ך� ל�ע�שותע�ב�דו2ז�כ�ר2ת� כ0י ם ע�ל כ1ן אנ�כ0י מ2 יך� מ0ש� ל�ה� צ2ר�י0ם ו�י0פ2ד2ך� י2ה�ו�ה א� י0ית� ב2מ0 ה�ז�ה: דברים, כד:יח ד�ב�ר ה� א�ת ה�

But you shall remember that you were a slave (“bond-servant”) in Egypt, and Yəhwôâh your Ĕlôhîym redeemed you there; therefore I command you to do this thing: Deuteronomy, 24:18

ז�ה:ע�ב�דו2ז�כ�ר2ת� כ0י ד�ב�ר ה� צ�ו2ך� ל�ע�שות א�ת ה� צ2ר�י0ם ע�ל כ1ן אנ�כ0י מ2 י0ית� ב2א�ר�ץ מ0 ה�דברים, כד:כב

And you shall remember that you were a slave (“bond-servant”) in the land of Egypt; therefore I command you to do this thing: Deuteronomy, 24:22

ה ם מש� י2ה�ו�ה ב2א�ר�ץ מואב ע�ל פ0י י2ה�ו�ה: דברים, לד:הע�ב�דו�י�מ�ת ש�

So Moshes the servant (“bond-servant”) of Yəhwôâh died there in the land of Moab, according to the word of Yəhwôâh: Deuteronomy, 34:5

ה ר1י מות מש� י אח� ע� ב0ן נון ע�ב�דו�י2ה0 ל י2הוש« ר י2הו�ה א� ה ל1אמ�ר:מ2ש�ר1ת י2הו�ה ו�י�אמ� מש�יהושע, א:א

And it was after the death of Moshes the servant (“bond-servant”) of Yəhwôâh that Yəhwôâh spoke to Yəhôshua ben Nunn the son of Nun, Moshes' ר1ת saying: Yəhôshua ben , (attendant Məshoreis) מ2ש�Nunn, 1:1

ה כ�ם מש� ר צ0ו�ה א�ת2 ד�ב�ר א�ש� נ0יח� ל�כ�םע�ב�דז�כור א�ת ה� יכ�ם מ1 ל�ה1 י2הו�ה ל1אמ�ר י2הו�ה א�ז�את: יהושע, א:יג אר�ץ ה� ן ל�כ�ם א�ת ה� ו2נ�ת�

Remember the word which Moshes the servant (“bond-servant”) of Yəhwôâh commanded you, saying, Yəhwôâh your Ĕlôhîym has given you rest, and has given you this land: Yəhôshua ben Nunn, 1:13

ן יכ�ם נ�ת1 ר י2הו�ה א�ל�ה1 אר�ץ א�ש� ה א�ת ה� מ� יכ�ם כ�כ�ם ו2י�ר2שו ג�ם ה1 ר י�נ0יח� י2הו�ה ל�א�ח1 ע�ד א�ש�ה ן ל�כ�ם מש� ר נ�ת� ה א�ש� ם אות� ת� כ�ם ו0יר0ש2 ת2 ם ל2א�ר�ץ י2ר«ש� ב2ת� ם ו2ש� י2הו�ה ב2ע1ב�רע�ב�דל�ה�

ש: יהושע, א:טו מ� ז2ר�ח ה�ש� י�ר2ד1ן מ0 ה�

When Yəhwôâh should give your brothers rest, as he has given you, and when they also shall possess the land which Yəhwôâh your Ĕlôhîym gives them; then you shall return to the land of your possession, and enjoy it, which Moshes Yəhôwâh's servant (“bond-servant”) gave you on this side of the Jordan toward the sunrise: Yəhôshua ben Nunn, 1:15

ה ר צ0ו�ה מש� ז2ב�ח א�ב�נ0יםע�ב�דכ�א�ש� ה מ0 ל כ�כ�תוב ב2ס1פ�ר תור�ת מש� ר�א1 י2הו�ה א�ת ב2נ1י י0ש2ים: יהושע, ל�מ0 ן ב�ר2ז�ל ו�י�ע�לו ע�ל�יו ע�לות ל�יהו�ה ו�י0ז2ב2חו ש2 נ0יף ע�ל1יה� ר ל�א ה1 ל1מות א�ש� ש2ח:לא

As Moshes the servant (“bond-servant”) of Yəhwôâh commanded the people of Yisra'el, as it is written in the Book of the Tőrâh of Moshes, an altar of whole stones, over which no man has lifted up any iron; and they offered on it burnt offerings to Yəhwôâh, and sacrificed peace offerings: Yəhôshua ben Nunn, 8:31

ל2ו0י0ם נ0ים ה� כ�ה� ז�ה ל�ארון נ�ג�ד ה� ז�ה ומ0 ד0ים מ0 יו ע�מ2 ר0ים ו2ש�פ2ט� נ�יו ו2ש�ט2 ל וז2ק1 ר�א1 ו2כ�ל י0ש2ר ע1יב�ל צ2יו א�ל מול ה� ח� ר ג2ר0ז0ים ו2ה� ל מול ה� צ2יו א� ז2ר�ח ח� י א�רון ב2ר0ית י2הו�ה כ�ג1ר כ�א� א1 נ�ש2

ה ר צ0ו�ה מש� ל ב�ר0אש�נ�ה: יהושע, ח:לגע�ב�דכ�א�ש� ר�א1 ע�ם י0ש2 י2הו�ה ל2ב�ר1ך2 א�ת ה�

And all Yisra'el, and their elders, and officers, and their judges, stood on this side of the ark and on that side before the priests, the Levites, who carried the Ark of the Covenant of Yəhwôâh, the foreigner as well as he who was born among them; half of them over opposite Mount Gerizim, and half of them over opposite Mount Ebal; as Moshes the servant (“bond-servant”) of Yəhwôâh had commanded before, that they should bless the people of Yisra'el: Yəhôshua ben Nunn, 8:33

כ�ם ם ו2ל�א י0כ�ר1ת מ0 ה א�רור0ים את� י:ע�ב�דו2ע�ת� ל�ה� י0ם ל2ב1ית א� ב1י מ� י ע1צ0ים ו2ש�א� ב1 ו2ח�ט2יהושע, ט:כג

Now therefore you are cursed, and there shall none of you be freed from being slaves (“bond-servant”), and hewers of wood and drawers of water for the house of my Ĕlôhîym: Yəhôshua ben Nunn, 9:23

ר0ים ח� ר�ב ה� ע� ו�י�כ1ם ל2פ0י ח� ם ל�כ�ד י2הוש« ל2כ1יה� ל�ה ו2א�ת כ�ל מ� א1 ל�כ0ים ה� מ2 ו2א�ת כ�ל ע�ר1י ה�ה ר צ0ו�ה מ�ש� ם כ�א�ש� י2ה�ו�ה: יהושע, יא:יבע�ב�דאות�

And all the cities of those kings, and all the kings of them, did Yəhôshua ben Nunn take, and struck them with the edge of the sword, and he completely destroyed them, as Moshes the servant (“bond-servant”) of Yəhwôâh commanded: Yəhôshua ben Nunn, 11:12

ה ע�ב�דמ�ש�ה נ�ה מ�ש� כום ו�י0ת2 ל ה0 ר�א1 ה ל�ר«אוב1נ0י ו2ל�ג�ד0יע�ב�ד י2ה�ו�ה וב2נ1י י0ש2 י2ה�ו�ה י2ר«ש�ה: יהושע, יב:ו נ�ש� מ2 ב�ט ה� צ0י ש1 ו2ל�ח�

Them did Moshes the servant of Yəhwôâh and the people of Yisra'el strike; and Moshes the servant (“bond-servant”) of Yəhwôâh gave it for a possession to the Reubenites, and the Gadites, and to half the tribe of Manasseh: Yəhôshua ben Nunn, 12:6

ה ע�ב�דמ�ש�ה נ�ה מ�ש� כום ו�י0ת2 ל ה0 ר�א1 ה ל�ר«אוב1נ0י ו2ל�ג�ד0יע�ב�ד י2ה�ו�ה וב2נ1י י0ש2 י2ה�ו�ה י2ר«ש�ה: יהושע, יב:ו נ�ש� מ2 ב�ט ה� צ0י ש1 ו2ל�ח�

Them did Moshes the servant (“bond-servant”) of Yəhwôâh and the people of Yisra'el strike; and Moshes the servant of Yəhwôâh gave it for a possession to the Reubenites, and the Gadites, and to half the tribe of Manasseh: Yəhôshua ben Nunn, 12:6

ר ה כ�א�ש� ז2ר�ח� י�ר2ד1ן מ0 ה ב2ע1ב�ר ה� ם מ�ש� ן ל�ה� ר נ�ת� ם א�ש� ל�ת� ג�ד0י ל�ק2חו נ�ח� ראוב1נ0י ו2ה� ע0מו ה�ה ם מ�ש� ן ל�ה� י2ה�ו�ה: יהושע, יג:חע�ב�דנ�ת�

With whom the Reubenites and the Gadites have received their inheritance, which Moshes gave them, beyond the Jordan eastward, as Moshes the servant (“bond-servant”) of Yəhwôâh gave them: Yəhôshua ben Nunn, 13:8

ה ל�ח� מ�ש� נ�ה אנ�כ0י ב0ש2 אר�ץע�ב�דב�ן אר2ב�ע0ים ש� ק�ד1ש ב�ר2נ1ע� ל2ר�ג1ל א�ת ה� י מ0 י2ה�ו�ה א�ת0ר ע0ם ל2ב�ב0י: יהושע, יד:ז ב א�תו ד�ב�ר כ�א�ש� ו�אש1

Forty years old was I when Moshes the servant (“bond-servant”) of Yəhwôâh sent me from Kadesh - Barnea to spy out the land; and I brought him back word as it was in my heart: Yəhôshua ben Nunn, 14:7

ה נ�ש� מ2 ב�ט ה� צ0י ש1 ל�תו ו2ג�ד ור2אוב1ן ו�ח� נ�ת י2ה�ו�ה נ�ח� ל�ק ל�ל2ו0י0ם ב2ק0ר2ב2כ�ם כ0י כ2ה« ין ח1 כ0י א1ה ם מ�ש� ן ל�ה� ר נ�ת� ה א�ש� ז2ר�ח� ע1ב�ר ל�י�ר2ד1ן מ0 ם מ1 ל�ת� י2ה�ו�ה: יהושע, יח:זע�ב�דל�ק2חו נ�ח�

But the Levites have no part among you; for the priesthood of Yəhwôâh is their inheritance; and Gad, and Reuben, and the half tribe of Manasseh, have received their inheritance beyond the Jordan on the east, which Moshes the servant (“bond-servant”) of Yəhwôâh gave them: Yəhôshua ben Nunn, 18:7

ה כ�ם מ�ש� ר צ0ו�ה א�ת2 ם א1ת כ�ל א�ש� ר2ת� מ� ם ש2 ם את� ל1יה� ר א� עוע�ב�דו�י�אמ� מ2 ש2 י2ה�ו�ה ו�ת0כ�ם: יהושע, כב:ב י א�ת2 ר צ0ו0ית0 ב2קול0י ל2כ�ל א�ש�

And said to them, You have kept all that Moshes the servant (“bond-servant”)of Yəhwôâh commanded you, and have obeyed my voice in all that I commanded you: Yəhôshua ben Nunn, 22:2

ל1יכ�ם ה פ2נו ול2כו ל�כ�ם ל2אה£ ם ו2ע�ת� ר ד0ב�ר ל�ה� יכ�ם כ�א�ש� יכ�ם ל�א�ח1 נ0יח� י2ה�ו�ה א�ל�ה1 ה ה1 ו2ע�ת�ה ן ל�כ�ם מ�ש� ר נ�ת� כ�ם א�ש� ז�ת2 ל א�ר�ץ א�ח« י�ר2ד1ן: יהושע, כב:דע�ב�דא� י2ה�ו�ה ב2ע1ב�ר ה�

And now Yəhwôâh your Ĕlôhîym has given rest to your brothers, as he promised them; therefore now return, and go to your tents, and to the land of your possession, which Moshes the servant (“bond-servant”) of Yəhwôâh gave you on the other side of the Jordan: Yəhôshua ben Nunn, 22:4

ה כ�ם מ�ש� ר צ0ו�ה א�ת2 תור�ה א�ש� צ2ו�ה ו2א�ת ה� מ0 א�ד ל�ע�ש�ות א�ת ה� רו מ2 מ2 י2ה�ו�הע�ב�דר�ק ש0יו ול2ד�ב2ק�ה בו ול2ע�ב2דו צ2ות� מ�ר מ0 יכ�ם ו2ל�ל�כ�ת ב2כ�ל ד2ר�כ�יו ו2ל0ש2 ל�ה1 ב�ה א�ת י2ה�ו�ה א� ל2אה�כ�ם: יהושע, כב:ה ב2כ�ל ל2ב�ב2כ�ם וב2כ�ל נ�פ2ש2

But take diligent heed to do the commandment and the Tőrâh, which Moshes the servant (“bond-servant”) of Yəhwôâh charged you, to love Yəhwôâh your Ĕlôhîym, and to walk in all his ways, and to keep his commandments, and to cleave to him, and to serve him with all your heart and with all your soul: Yəhôshua ben Nunn, 22:5

ע� ב0ן נון ת י2הוש« ל�ה ו�י�מ� א1 ד2ב�ר0ים ה� ר1י ה� י אח� נ0ים:ע�ב�דו�י2ה0 ר ש� אה ו�ע�ש� י2ה�ו�ה ב�ן מ1יהושע, כד:כט

And it came to pass after these things, that Yəhôshua ben Nunn the son of Nun, the servant (“bond-servant”) of Yəhwôâh, died, being one hundred and ten years old: Yəhôshua ben Nunn, 24:29

ע� ב0ן נון ת י2הוש« נ0ים: שופטים, ב:חע�ב�דו�י�מ� ר ש� אה ו�ע�ש� י2ה�ו�ה ב�ן מ1

And Yəhôshua ben Nunn, the son of Nun, the servant (“bond-servant”) of Yəhwôâh, died, being one hundred and ten years old: Judges, 2:8

כ�ם: שופטים, ט:כוע�ב�דו�י�ב�א ג�ע�ל ב�ן חו בו ב�ע�ל1י ש2 כ�ם ו�י0ב2ט2 יו ו�י�ע�ב2רו ב0ש2 ו2א�ח�

And Gaal the son of Ebed came with his brothers, and went over to Shechem; and the men of Shechem put their confidence in him: Judges, 9:26

ר ג�ע�ל ב�ן ידוע�ב�דו�י�אמ� ל�א ב�ן י2ר«ב�ע�ל וז2ב«ל פ2ק0 כ�ם כ0י נ�ע�ב2ד�נו ה� י ש2 ל�ך2 ומ0 י א�ב0ימ� מ0נו: שופטים, ט:כח נ�ח2 דוע� נ�ע�ב2ד�נו א� כ�ם ומ� י ח�מור א�ב0י ש2 ע0ב2דו א�ת אנ2ש1

And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal? and Zebul his officer? Serve rather the men of Hamor the father of Shechem, for why should we serve him: Judges, 9:28

נ1ה ג�ע�ל ב�ן ה ל1אמ�ר ה0 ר2מ� ל�ך2 ב2ת� ל א�ב0ימ� ל2אכ0ים א� ל�ח מ� כ�מ�הע�ב�דו�י0ש2 יו ב�א0ים ש2 ו2א�ח�ע0יר ע�ל�יך�: שופטים, ט:לא נ�ם צ�ר0ים א�ת ה� ו2ה0

And he sent messengers to Abimelech privately saying, Behold, Gaal the son of Ebed and his brothers come to Shechem; and, behold, they fortify the city against you: Judges, 9:31

ןע�ב�דו�י1צ1א ג�ע�ל ב�ן ר א0תו מ0 ע�ם א�ש� ל�ך2 ו2ה� ע0יר ו�י�ק�ם א�ב0ימ� ע�ר ה� ח ש� ו�י�ע�מ�ד פ�ת�א�ר�ב: שופטים, ט:לה מ� ה�

And Gaal the son of Ebed went out, and stood in the entrance of the gate of the city; and Abimelech, and the people who were with him, rose from the ambush: Judges, 9:35

לוא ז�ה ים ה� ת0 ר1י פ2ל0ש2 ר אכ0יש א�ל ש� ל�ה ו�י�אמ� א1 ע0ב2ר0ים ה� ה ה� ים מ� ת0 ר1י פ2ל0ש2 רו ש� ו�י�אמ2י בוע�ב�דד�ו0ד צ�את0 נ0ים ו2ל�א מ� ים או ז�ה ש� י ז�ה י�מ0 י�ה א0ת0 ר ה� ל א�ש� ר�א1 ל�ך2 י0ש2 אול מ� ש�

ז�ה: שמואל א, כט:ג יום ה� יום נ�פ2לו ע�ד ה� ה מ0 אומ� מ2

Then said the princes of the Philistines, What are these Hebrews doing here? And Achish said to the princes of the Philistines, Is this not David, the servant (“bond-servant”) of Saul the king of Yisra'el, who

has been with me a year or more, and I have found no fault in him since he came over to me to this day: Samuel 1, 29:3

צ2ר0י אנ�כ0י ר נ�ע�ר מ0 ה ו�י�אמ� ז�ה את� י מ0 ה ו2א1 י את� ר לו ד�ו0ד ל2מ0 יע�ב�דו�י�אמ� ל1ק0 ל2א0יש ע�מ�ה: שמואל א, ל:יג לש� יום ש2 י ה� ל0ית0 ו�י�ע�ז2ב1נ0י א�ד�נ0י כ0י ח�

And David said to him, To whom do you belong? and from where are you? And he said, I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days ago I fell sick: Samuel 1, 30:13

אול ה צ0יב�אע�ב�דול2ב1ית ש� ל�יו ה�את� ל�ך2 א1 מ� ר ה� ל ד�ו0ד ו�י�אמ� מו צ0יב�א ו�י0ק2ר2או לו א� וש2ר ע�ב2ד�ך�: שמואל ב, ט:ב ו�י�אמ�

And there was of the house of Saul a servant (“bond-servant”) whose name was Ziba; And when they had called him to David, the king said to him, Are you Ziba? And he said, Your servant (“bond-servant”) is he: Samuel 2, 9:2

י�ה ל�ך2 א�ה2 מ� נ0י ה� לום ע�ב2ד2ך� א� ר2ת� ל2אב2ש� שוב ו2אמ� ע0יר ת� אזע�ב�דו2א0ם ה� נ0י מ1 אב0יך� ו�א�ית�פ�ל: שמואל ב, טו:לד ה ל0י א1ת ע�צ�ת א�ח0 פ�ר2ת� נ0י ע�ב2ד�ך� ו2ה1 ה ו�א� ו2ע�ת�

But if you return to the city, and say to Absalom, I will be your servant, O king; as I have been your father's servant till now, so will I now also be your servant (“bond-servant”) ; then may you defeat for me the counsel of Ahithophel: Samuel 2, 15:34

ל�ח� ג�דול ל0ש2 מון ה� ה� י ה� ע�ץ ר�א0ית0 ימ� ר א�ח0 לום ו�י�אמ� לום ל�נ�ע�ר ל2אב2ש� ל�ך2 ש� מ� ר ה� ו�י�אמ�ה: שמואל ב, יח:כטע�ב�דא�ת י מ� ל�ך2 יואב ו2א�ת ע�ב2ד�ך� ו2ל�א י�ד�ע2ת0 מ� ה�

And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and your servant, I saw a great tumult, but I knew not what it was: Samuel 2, 18:29

נ�ה ה אל2מ� ם א0מו צ2רוע�ה א0ש� צ2ר1ד�ה ו2ש1 ן ה� י מ0 ל�מ�הע�ב�דו2י�ר�ב2ע�ם ב�ן נ2ב�ט א�פ2ר�ת0 ל0ש2ל�ך2: מלכים א, יא:כו ו�י�ר�ם י�ד ב�מ�

And Jeroboam the son of Nebat, an Ephraimite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow, lifted up his hand against the king: Kings 1, 11:26

י�ה ה2 יום ת0 ל�יו ל1אמ�ר א0ם ה� םע�ב�דו�י2ד�ב2רו א1 ל1יה� ם ו2ד0ב�ר2ת� א� ם ו�ע�נ0ית� ז�ה ו�ע�ב�ד2ת� ל�ע�ם ה�ים: מלכים א, יב:ז י�מ0 יו ל2ך� ע�ב�ד0ים כ�ל ה� ד2ב�ר0ים טוב0ים ו2ה�

And they spoke to him, saying, If you will be a servant (“bond-servant”) to this people this day, and will serve them, and answer them, and speak good words to them, then they will be your servants (“bond-servant”) forever: Kings 1, 12:7

ע� י לו הוש1 ל�ך2 אשור ו�י2ה0 נ2א�ס�ר מ� ל2מ� ה: מלכים ב, יז:גע�ב�דע�ל�יו ע�ל�ה ש� נ2ח� ב לו מ0 ו�י�ש�

Against him came up Shalmaneser king of Assyria; and Hoshea became his (“bond-servant”), and paid him tribute: Kings 2, 17:3

ה ר צ0ו�ה מ�ש� ם ו�י�ע�ב2רו א�ת ב2ר0יתו א1ת כ�ל א�ש� יה� עו ב2קול י2ה�ו�ה א�ל�ה1 מ2 ר ל�א ש� ע�ל א�ש�עו ו2ל�א ע�ש�ו: מלכים ב, יח:יבע�ב�ד מ2 י2ה�ו�ה ו2ל�א ש�

Because they obeyed not the voice of Yəhwôâh their Ĕlôhîym, but transgressed his covenant, and all that Moshes the servant o(“bond-servant”) f Yəhwôâh commanded, and would not hear them, nor do them: Kings 2, 18:12

פ�ן יכ�י�ה ו2א1ת ש� פ�ן ו2א�ת ע�כ2בור ב�ן מ0 יק�ם ב�ן ש� ן ו2א�ת א�ח0 כ�ה1 י�ה ה� ל2ק0 ל�ך2 א�ת ח0 מ� ו�י2צ�ו ה�י�ה ס�פ1ר ו2א1ת ע�ש� ל�ך2 ל1אמ�ר: מלכים ב, כב:יבע�ב�דה� מ� ה�

And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asaiah a servant (“bond-servant”) of the king's, saying: Kings 2, 22:12

ים י לו י2הוי�ק0 ל�ך2 ב�ב�ל ו�י2ה0 יו ע�ל�ה נ2ב«כ�ד2נ�אצ�ר מ� ר�ד בו:ע�ב�דב2י�מ� ב ו�י0מ2 נ0ים ו�י�ש� ל�ש ש� ש�מלכים ב, כד:א

In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his (“bond-servant”) three years; then he turned and rebelled against him: Kings 2, 24:1

ל�ך2 ל�ך2 נ2ב«כ�ד2נ�אצ�ר מ� נ�ה ל�מ� ר1ה ש� ע ע�ש2 ש� נ�ת ת2 יא ש2 ב2ע�ה ל�ח�ד�ש ה0 י ב2ש0 יש0 מ0 ח� וב�ח�ד�ש ה�ים ב�ח0 ל�ם: מלכים ב, כה:חע�ב�דב�ב�ל ב�א נ2בוז�ר2א�ד�ן ר�ב ט� ל�ך2 ב�ב�ל י2רוש� מ�

And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant (“bond-servant”) of the king of Babylon, to Yərushalam: Kings 2, 25:8

ל כ0י ר�א1 יך� ע�ב2ד0יז2כ�ר א1ל�ה י�ע�ק�ב ו2י0ש2 ה י2צ�ר2ת0 נ0י:ע�ב�ד את� נ�ש1 ל ל�א ת0 ר�א1 ה י0ש2 ל0י את�ישעיה, מד:כא

Remember these, O Jacob and Yisra'el; for you are my servants (avadai) (“bond-servant”); I have formed you; you are my servants (avadai) (“bond-servant”); O Yisra'el, you shall not be forgotten by me: Isaiah, 44:21

ך� ל0י יות2 ה2 ר נ�ק1ל מ0 יך�ע�ב�דו�י�אמ� ת0 יב ונ2ת� ל ל2ה�ש0 ר�א1 י י�ע�ק�ב ונ2צור1י י0ש2 ב2ט1 ק0ים א�ת ש0 ל2ה�אר�ץ: ישעיה, מט:ו י ע�ד ק2צ1ה ה� יות י2שוע�ת0 ל2אור גוי0ם ל0ה2

And he says, It is a light thing that you should be my servants (avadai) (“bond-servant”) to raise up the tribes of Jacob, and to restore the preserved of Yisra'el; I will also give you for a light to the nations, that may salvation may be to the end of the earth: Isaiah, 49:6

ע מ� בורע�ב�דו�י0ש2 י�הו א�ל ה� נו א�ת י0ר2מ2 ל�ך2 כ0י נ�ת2 מ� י א0יש ס�ר0יס ו2הוא ב2ב1ית ה� כוש0 ל�ך2 ה� מ�ן: ירמיה, לח:ז ע�ר ב0נ2י�מ0 ב ב2ש� ל�ך2 יוש1 מ� ו2ה�

Now when Ebed (“bond-servant”) of -Melech the Kushite, one of the eunuchs who was in the king's house, heard that they had put Jeremiah in the pit; the king was sitting then in the Gate of Benjamin: Jeremiah, 38:7

ל�ך2 ל1אמ�ר: ירמיה, לח:חע�ב�דו�י1צ1א מ� ל�ך2 ו�י2ד�ב1ר א�ל ה� מ� ב1ית ה� ל�ך2 מ0 מ�

Ebed - Melech (“bond-servant of the king”) went forth from the king's house, and spoke to the king, saying: Jeremiah, 38:8

ל�ך2 א1ת מ� ע�ל0ית� א�תע�ב�דו�י2צ�ו�ה ה� ים ו2ה� ים א�נ�ש0 ל�ש0 ז�ה ש2 י ל1אמ�ר ק�ח ב2י�ד2ך� מ0 כוש0 ל�ך2 ה� מ�ר�ם י�מות: ירמיה, לח:י בור ב2ט� ן ה� נ�ב0יא מ0 י�הו ה� י0ר2מ2

Then the king commanded Ebed - Melech (“bond-servant of the king”) the Kushite, saying, Take from here thirty men with you, and pull up Jeremiah the prophet out of the pit, before he dies: Jeremiah, 38:10

ם ב2לוי1ע�ב�דו�י0ק�ח אוצ�ר ו�י0ק�ח מ0ש� ת ה� ח� ל�ך2 א�ל ת� מ� ים ב2י�דו ו�י�ב�א ב1ית ה� נ�ש0 א� ל�ך2 א�ת ה� מ�ב�ל0ים: ירמיה, לח:יא בור ב�ח� י�הו א�ל ה� ל י0ר2מ2 ם א� ל2ח1 ים ו�י2ש� ל�ח0 בות וב2לוי1 מ2 ס2ח�

So Ebed - Melech (“bond-servant of the king”) took the men with him, and went to the house of the king under the treasury, and took from there old rags and worn out clothes, and let them down by ropes into the pit to Jeremiah: Jeremiah, 38:11

ר ת אצ0לותע�ב�דו�י�אמ� ח� ים ת� ל�ח0 מ2 בות ו2ה� ס2ח� י ה� ים נ�א ב2לוא1 י�הו ש0 ל י0ר2מ2 י א� כוש0 ל�ך2 ה� מ�י�הו כ1ן: ירמיה, לח:יב ב�ל0ים ו�י�ע�ש י0ר2מ2 ת ל�ח� ח� י�ד�יך� מ0ת�

And Ebed - Melech (“bond-servant of the king”) the Kushite said to Jeremiah, Put now these old rags and worn out clothes under your armpits under the ropes; And Jeremiah did so: Jeremiah, 38:12

ל�ה: משלי, יז:בע�ב�ד ל�ק נ�ח� ים י�ח� ב0יש וב2תוך2 אח0 כ0יל י0מ2ש�ל ב2ב1ן מ1 מ�ש2

A wise slave (“bond-servant”) shall have rule over a son who causes shame, and shall have part of the inheritance among the brothers: Proverbs, 17:2

ן ל2ש1 : משלי, ל:יע�ב�דאל ת� ת� מ2 ל א�ד�נ�יו פ�ן י2ק�ל�ל2ך� ו2אש� א�

Do not accuse a servant (“bond-servant”) to his master, lest he curse you, and you be found guilty: Proverbs, 30:10

ם: משלי, ל:כבע�ב�דת�ח�ת ב�ע ל�ח� לוך2 ו2נ�ב�ל כ0י י0ש2 כ0י י0מ2

For a slave (“bond-servant”) when he becomes king; and a fool when he is filled with bread: Proverbs, 30:22

ב«ע�ה ש2 אל�ה ו2ה� ך2 ע�ל1ינו ה� ת� מוע� ב2ק�ל�ך� ו�ת0 י ש2 ך� ו2סור ל2ב0ל2ת0 ל ע�ב2רו א�ת תור�ת� ר�א1 ו2כ�ל י0ש2ה ר כ2תוב�ה ב2תור�ת מ�ש� אנו לו: דניאל, ט:יאע�ב�דא�ש� ט� ים כ0י ח� ל�ה0 א� ה�

And all Yisra'el have transgressed against your Tőrâh, and turned aside, so as not to obey your voice; therefore the curse and the oath which are written in the Tőrâh of Moshes, the servant (“bond-servant”) of Ĕlôhîym, have been poured out upon us, because we have sinned against him: Daniel, 9:11

יך2 יוכ�ל מ�הע�ב�דו2ה1 ד ב0י כ�ח� ונ2ש� ה ל�א י�ע�מ� ע�ת� נ0י מ1 א�ד�נ0י ז�ה ל2ד�ב1ר ע0ם א�ד�נ0י ז�ה ו�א�א�ר�ה ב0י: דניאל, י:יז ל�א נ0ש2

For how can the servant (“bond-servant”) of adoni talk with my adoni? For now no strength remains in me, nor is there any breath left in me: Daniel, 10:17

ב2נ1י ע�ד0ין ז2כ�ר0ים: עזרא, ח:וע�ב�דומ0 ים ה� ן ו2ע0מו ח�מ0ש0 ב�ן יונ�ת�

And of the sons of Adin; Ebed the son of Jonathan, and with him fifty males: Ezra, 8:6

ר ים א�ש� ל�ה0 א� בוע�ה ל�ל�כ�ת ב2תור�ת ה� ם וב�א0ים ב2אל�ה וב0ש2 ם אד0יר1יה� יה� ז0יק0ים ע�ל א�ח1 ח� מ�ה נ�ה ב2י�ד מ�ש� צ2ות י2ה�ו�ה א�ד�נ1ינוע�ב�דנ0ת2 מור ו2ל�ע�שות א�ת כ�ל מ0 ים ו2ל0ש2 ל�ה0 א� ה�

יו פ�ט� יו: נחמיה, י:לומ0ש2 ק� ו2ח«

They join with their brothers, their nobles, and enter into a curse, and an oath, to walk in Ĕlôhîym's Tőrâh, which was given by Moshes the servant (“bond-servant”) of Ĕlôhîym, and to observe and do all the commandments of Yəhwôâh Adoneiynu (our Master), and his judgments and his statutes: Nehemiah, 10:30

ן ש� ן ב�נ0ים כ0י א0ם ב�נות ול2ש1 ש� י�ה ל2ש1 ע: דברי הימים א,ע�ב�דו2ל�א ה� מו י�ר2ח� צ2ר0י וש2 מ0ב:לד

Now Sheshan had no sons, but only daughters; And Sheshan had a slave (“bond-servant”), an Egyptian, whose name was Jarha: Chronicles 1, 2:34

ל�אכ�ת ק�ד�ש ק2ט�ר�ת ל2כ�ל מ2 ז2ב�ח ה� עול�ה ו2ע�ל מ0 ז2ב�ח ה� יר0ים ע�ל מ0 ק2ט0 ר�ן וב�נ�יו מ� ו2אה�ה ר צ0ו�ה מ�ש� ל כ2כ�ל א�ש� ר�א1 ים ול2כ�פ1ר ע�ל י0ש2 ק£ד�ש0 ים: דברי הימים א,ע�ב�דה� א�ל�ה0 ה�

ו:לד

And Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the most holy place, and to make an atonement for Yisra'el, according to all that Moshes the servant (“bond-servant”) of Ĕlôhîym had commanded: Chronicles 1, 6:34

ים ל�ה0 א� ל מוע1ד ה� י�ה א�ה� ם ה� ר ב2ג0ב2עון כ0י ש� ה א�ש� ל ע0מו ל�ב�מ� ק�ה� ל�מ�ה ו2כ�ל ה� ו�י1ל2כו ש2ה ה מ�ש� ר ע�ש� ד2ב�ר: דברי הימים ב, א:גע�ב�דא�ש� י2ה�ו�ה ב�מ0

And Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the Tent of Meeting of Ĕlôhîym, which Moshes the servant (“bond-servant”) of Yəhwôâh had made in the wilderness: Chronicles 2, 1:3

ר�ד ע�ל א�ד�נ�יו: דברי הימים ב, יג:וע�ב�דו�י�ק�ם י�ר�ב2ע�ם ב�ן נ2ב�ט ל�מ�ה ב�ן ד�ו0יד ו�י0מ2 ש2

Yet Jeroboam the son of Nebat, the servant (“bond-servant”) of Solomon the son of David, is risen up, and has rebelled against his master: Chronicles 2, 13:6

יהוד�ה ב0יא מ0 ל2ו0י0ם ל2ה� ת� ע�ל ה� דוע� ל�א ד�ר�ש2 ר לו מ� ר�אש ו�י�אמ� ל�ך2 ל0יהוי�ד�ע ה� מ� ו�י0ק2ר�א ה�ה את מ�ש� ל�0ם א�ת מ�ש2 ירוש� ע1דות: דבריע�ב�דומ0 ל ה� ל ל2א�ה� ר�א1 ל ל2י0ש2 ק�ה� י2ה�ו�ה ו2ה�

הימים ב, כד:ו

And the king called for Jehoiada the chief, and said to him, Why have you not required the Levites to bring in from Yәhudâh and from Yeruselem the tax levied by Moshes, the servant (“bond-servant”) of Yəhwôâh, and of the congregation of Yisra'el, for the tabernacle of the Testimony: Chronicles 2, 24:6

ה את מ�ש� ב0יא ל�יה�ו�ה מ�ש2 ל�0ם ל2ה� נו קול ב0יהוד�ה וב0ירוש� ים ע�לע�ב�דו�י0ת2 ל�ה0 א� ה�ד2ב�ר: דברי הימים ב, כד:ט ל ב�מ0 ר�א1 י0ש2

And they made a proclamation throughout Yәhudâh and Yeruselem, to bring to Yəhwôâh the tax that Moshes the servant (“bond-servant”) of Ĕlôhîym laid upon Yisra'el in the wilderness: Chronicles 2, 24:9

סופ1ר פ�ן ה� יכ�ה ו2א1ת ש� פ�ן ו2א�ת ע�ב2דון ב�ן מ0 יק�ם ב�ן ש� י�הו ו2א�ת א�ח0 ל2ק0 ל�ך2 א�ת ח0 מ� ו�י2צ�ו ה�י�ה ל�ך2 ל1אמ�ר: דברי הימים ב, לד:כע�ב�דו2א1ת ע�ש� מ� ה�

And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant (“bond-servant”)of the king, saying: Chronicles 2, 34:20

δο λοςῦ (doulos) bond-servantMatthew 10:24 Ο κ στιν μαθητ ς π ρ τ ν διδάσκαλον ο δ ὐ ἔ ὴ ὑ ὲ ὸ ὐ ὲ δο λοςῦ π ρ τ νὑ ὲ ὸ κύριον α το . ὐ ῦ"A disciple is not above his teacher, nor a bond-servant above his master.Noun: Nominative Singular Masculine Matthew 10:25 ρκετ ν τ μαθητ να γένηται ς διδάσκαλος α το κα ἀ ὸ ῷ ῇ ἵ ὡ ὁ ὐ ῦ ὶ ὁ δο λοςῦ ς κύριος α το . ε τ ν ο κοδεσπότην Βεελζεβο λ πεκάλεσαν, πόσὡ ὁ ὐ ῦ ἰ ὸ ἰ ὺ ἐ ῳ

μ λλον το ς ο κιακο ς α το . ᾶ ὺ ἰ ὺ ὐ ῦIt is enough for the disciple that he be like his teacher, and the servant like his master. If they have called the master of the house Beelzeboul (Beelzebub was substituted for Beelzeboul in the Syriac translation and Latin Vulgate), how much more those of his household!Noun: Nominative Singular Masculine Matthew 18:26 πεσ ν ο ν ὼ ὖ ὁ δο λοςῦ προσεκύνει α τ λέγων· μακροθύμησον π'ὐ ῷ ἐ μοί, κα πάντα ποδώσω σοι. ἐ ὶ ἀ

The servant therefore fell down and knelled before him, saying, master, have patience with me, and I will repay you all!'Noun: Nominative Singular Masculine Matthew 18:28 ξελθ ν δ ἐ ὼ ὲ ὁ δο λοςῦ κε νος ε ρεν να τ ν συνδούλων α το ,ἐ ῖ ὗ ἕ ῶ ὐ ῦ

ς φειλεν α τ κατ ν δηνάρια, κα κρατήσας α τ ν πνιγεν λέγων· πόδος εὃ ὤ ὐ ῷ ἑ ὸ ὶ ὐ ὸ ἔ ἀ ἴ τι φείλεις. ὀ"But that servant went out, and found one of his fellow servants, who owed him one hundred denarius, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!'Noun: Nominative Singular Masculine Matthew 20:27 κα ς ν θέλ ν μ ν ε ναι πρ τος σται μ ν ὶ ὃ ἂ ῃ ἐ ὑ ῖ ἶ ῶ ἔ ὑ ῶ δο λοςῦ · Whoever desires to be first among you shall be your bond-servant,Noun: Nominative Singular Masculine Matthew 24:45 Τίς ρα στ ν πιστ ς ἄ ἐ ὶ ὁ ὸ δο λοςῦ κα φρόνιμος ν κατέστησεν ὶ ὃ ὁ κύριος π τ ς ο κετείας α το το δο ναι α το ς τ ν τροφ ν ν καιρ ; ἐ ὶ ῆ ἰ ὐ ῦ ῦ ῦ ὐ ῖ ὴ ὴ ἐ ῷ"Who then is the faithful and wise servant (bond-servant), whom his master has set over his household, to give them their food in due season?Noun: Nominative Singular Masculine Matthew 24:46 μακάριος ὁ δο λοςῦ κε νος ν λθ ν κύριος α το ε ρήσειἐ ῖ ὃ ἐ ὼ ὁ ὐ ῦ ὑ ο τως ποιο ντα· ὕ ῦBlessed is that servant (bond-servant) whom his master finds doing so when he comes.Noun: Nominative Singular Masculine Matthew 24:48 ν δ ε π κακ ς ἐὰ ὲ ἴ ῃ ὁ ὸ δο λοςῦ κε νος ν τ καρδί α το · χρονίζειἐ ῖ ἐ ῇ ᾳ ὐ ῦ μου κύριος, ὁBut if that evil bond-servant should say in his heart, 'My master is delaying his coming,'Noun: Nominative Singular Masculine Mark 10:44 κα ς ν θέλ ν μ ν ε ναι πρ τος σται πάντων ὶ ὃ ἂ ῃ ἐ ὑ ῖ ἶ ῶ ἔ δο λοςῦ · Whoever of you wants to become first among you, shall be bond-servant of all.Noun: Nominative Singular Masculine

Luke 7:2 κατοντάρχου δέ τινος ἑ δο λοςῦ κακ ς χων μελλεν τελευτ ν, ς νῶ ἔ ἤ ᾶ ὃ ἦ α τ ντιμος. ὐ ῷ ἔA certain centurion's bond-servant, who was dear to him, was sick and at the point of death.Noun: Nominative Singular Masculine Luke 12:43 μακάριος ὁ δο λοςῦ κε νος ν λθ ν κύριος α το ε ρήσειἐ ῖ ὃ ἐ ὼ ὁ ὐ ῦ ὑ ποιο ντα ο τως. ῦ ὕBlessed is that bond-servant whom his master will find doing so when he comes.Noun: Nominative Singular Masculine Luke 12:45 ν δ ε π ἐὰ ὲ ἴ ῃ ὁ δο λοςῦ κε νος ν τ καρδί α το · χρονίζει κύριόςἐ ῖ ἐ ῇ ᾳ ὐ ῦ ὁ μου ρχεσθαι, κα ρξηται τύπτειν το ς πα δας κα τ ς παιδίσκας, σθίειν τε καἔ ὶ ἄ ὺ ῖ ὶ ὰ ἐ ὶ πίνειν κα μεθύσκεσθαι, ὶBut if that bond-servant says in his heart, 'My master delays his coming,' and begins to beat the men bond-servants and the maid-bond-servants , and to eat and drink, and to be drunken,Noun: Nominative Singular Masculine Luke 12:47 κε νος δ ἐ ῖ ὲ ὁ δο λοςῦ γνο ς τ θέλημα το κυρίου α το κα μὁ ὺ ὸ ῦ ὐ ῦ ὶ ὴ τοιμάσας ποιήσας πρ ς τ θέλημα α το δαρήσεται πολλάς· ἑ ἢ ὸ ὸ ὐ ῦ

That bond-servant, who knew his master's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes,Noun: Nominative Singular Masculine Luke 14:21 κα παραγενόμενος ὶ ὁ δο λοςῦ πήγγειλεν τ κυρί α το τα τα. τότεἀ ῷ ῳ ὐ ῦ ῦ

ργισθε ς ο κοδεσπότης ε πεν τ δούλ α το · ξελθε ταχέως ε ς τ ς πλατείαςὀ ὶ ὁ ἰ ἶ ῷ ῳ ὐ ῦ ἔ ἰ ὰ κα ύμας τ ς πόλεως κα το ς πτωχο ς κα ναπείρους κα τυφλο ς κα χωλο ςὶ ῥ ῆ ὶ ὺ ὺ ὶ ἀ ὶ ὺ ὶ ὺ ε σάγαγε δε. ἰ ὧ"That bond-servant came, and told his master these things. Then the master of the house, being angry, said to his bond-servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.'Noun: Nominative Singular Masculine Luke 14:22 κα ε πεν ὶ ἶ ὁ δο λοςῦ · κύριε, γέγονεν πέταξας, κα τι τόπος στίν. ὃ ἐ ὶ ἔ ἐ"The bond-servant said, master, it is done as you commanded, and there is still room.'Noun: Nominative Singular Masculine John 8:34 πεκρίθη α το ς ησο ς· μ ν μ ν λέγω μ ν τι π ς ποι ν τ νἀ ὐ ῖ ὁ Ἰ ῦ ἀ ὴ ἀ ὴ ὑ ῖ ὅ ᾶ ὁ ῶ ὴ

μαρτίαν δο λός στιν τ ς μαρτίας. ἁ ῦ ἐ ῆ ἁYәshua answered them, "Most certainly I tell you, everyone who commits sin is the bond-servant of sin.Noun: Nominative Singular Masculine John 8:35 δ ὁ ὲ δο λοςῦ ο μένει ν τ ο κί ε ς τ ν α να, υ ς μένει ε ς τ νὐ ἐ ῇ ἰ ᾳ ἰ ὸ ἰῶ ὁ ἱὸ ἰ ὸ α να. ἰῶ

A bond-servant doesn't live in the house forever. A son remains forever.Noun: Nominative Singular Masculine John 13:16 μ ν μ ν λέγω μ ν, ο κ στιν ἀ ὴ ἀ ὴ ὑ ῖ ὐ ἔ δο λοςῦ μείζων το κυρίου α τοῦ ὐ ῦ ο δ πόστολος μείζων το πέμψαντος α τόν. ὐ ὲ ἀ ῦ ὐMost certainly I tell you, a servant is not greater than his master, neither one who is sent greater than he who sent him.Noun: Nominative Singular Masculine John 15:15 ο κέτι λέγω μ ς δούλους, τι ὐ ὑ ᾶ ὅ ὁ δο λοςῦ ο κ ο δεν τί ποιε α το ὐ ἶ ῖ ὐ ῦ ὁ κύριος· μ ς δ ε ρηκα φίλους, τι πάντα κουσα παρ το πατρός μουὑ ᾶ ὲ ἴ ὅ ἃ ἤ ὰ ῦ γνώρισα μ ν. ἐ ὑ ῖ

No longer do I call you servants, for the servant doesn't know what his master does. But I have called you friends, for everything that I heard from my Father, I have made known to you.Noun: Nominative Singular Masculine John 15:20 μνημονεύετε το λόγου ο γ ε πον μ ν· ο κ στιν ῦ ὗ ἐ ὼ ἶ ὑ ῖ ὐ ἔ δο λοςῦ μείζων το κυρίου α το . ε μ δίωξαν, κα μ ς διώξουσιν· ε τ ν λόγον μουῦ ὐ ῦ ἰ ἐ ὲ ἐ ὶ ὑ ᾶ ἰ ὸ τήρησαν κα τ ν μέτερον τηρήσουσιν. ἐ ὶ ὸ ὑ

Remember the word that I said to you: 'A servant is not greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also.Noun: Nominative Singular Masculine Romans 1:1 Πα λος ῦ δο λοςῦ ησο Χριστο , κλητ ς πόστολος φωρισμένοςἸ ῦ ⇔ ῦ ὸ ἀ ἀ ε ς ε αγγέλιον θεο , ἰ ὐ ῦPaul, a servant of Yәshua Mashiyach, called to be an talmidim , set apart for the Good News of Ĕlôhîym,Noun: Nominative Singular Masculine 1 Corinthians 7:21 δο λοςῦ κλήθης, μή σοι μελέτω· λλ' ε κα δύνασαι λεύθεροςἐ ἀ ἰ ὶ ἐ γενέσθαι μ λλον χρ σαι. ᾶ ῆWere you called being a bond-servant? Don't let that bother you, but if you get an opportunity to become free, use it.Noun: Nominative Singular Masculine 1 Corinthians 7:22 γ ρ ν κυρί κληθε ς ὁ ὰ ἐ ῳ ὶ δο λοςῦ πελεύθερος κυρίου στίν.ἀ ἐ

μοίως λεύθερος κληθε ς δο λός στιν Χριστο . ὁ ὁ ἐ ὶ ῦ ἐ ῦFor he who was called in the Master being a bond-servant is the Master's free man. Likewise he who was called being free is Mashiyach's bond-servant.Noun: Nominative Singular Masculine 1 Corinthians 7:22 γ ρ ν κυρί κληθε ς ὁ ὰ ἐ ῳ ὶ δο λοςῦ πελεύθερος κυρίου στίν.ἀ ἐ

μοίως λεύθερος κληθε ς δο λός στιν Χριστο . ὁ ὁ ἐ ὶ ῦ ἐ ῦFor he who was called in the Master being a bond-servant is the Master's free man.

Likewise he who was called being free is Mashiyach's bond-servant.Noun: Nominative Singular Masculine Galatians 1:10 ρτι γ ρ νθρώπους πείθω τ ν θεόν; ζητ νθρώποιςἄ ὰ ἀ ἢ ὸ ἢ ῶ ἀ

ρέσκειν; ε τι νθρώποις ρεσκον, Χριστο ἀ ἰ ἔ ἀ ἤ ῦ δο λοςῦ ο κ ν μην. ὐ ἂ ἤFor am I now seeking the favor of men, or of Ĕlôhîym? Or am I striving to please men? For if I were still pleasing men, I wouldn't be a servant of Mashiyach.Noun: Nominative Singular Masculine Galatians 3:28 ο κ νι ουδα ος ο δ λλην, ο κ νι ὐ ἔ Ἰ ῖ ὐ ὲ Ἕ ὐ ἔ δο λοςῦ ο δ λεύθερος, ο κὐ ὲ ἐ ὐ νι ρσεν κα θ λυ· πάντες γ ρ με ς ε ς στε ν Χριστ ησο . ἔ ἄ ὶ ῆ ὰ ὑ ῖ ἷ ἐ ἐ ῷ Ἰ ῦ

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Mashiyach Yәshua .Noun: Nominative Singular Masculine Galatians 4:7 στε ο κέτι ε ὥ ὐ ἶ δο λοςῦ λλ υ ός· ε δ υ ός, κα κληρονόμος διἀ ὰ ἱ ἰ ὲ ἱ ὶ ὰ θεο . ῦSo you are no longer a bond-servant, but a son; and if a son, then an heir of Ĕlôhîym through Mashiyach.Noun: Nominative Singular Masculine Ephesians 6:8 ε δότες τι καστος άν τι ποιήσ γαθόν, το το κομίσεται παρἰ ὅ ἕ ἐ ῃ ἀ ῦ ὰ κυρίου ε τε ἴ δο λοςῦ ε τε λεύθερος. ἴ ἐknowing that whatever good thing each one does, he will receive the same again from the Master, whether he is bound or free.Noun: Nominative Singular Masculine Colossians 3:11 που ο κ νι λλην κα ουδα ος, περιτομ κα κροβυστία,ὅ ὐ ἔ Ἕ ὶ Ἰ ῖ ὴ ὶ ἀ βάρβαρος, Σκύθης, δο λοςῦ , λεύθερος, λλ [τ ] πάντα κα ν π σιν Χριστός. ἐ ἀ ὰ ὰ ὶ ἐ ᾶwhere there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bond-servant,freeman; but Mashiyach is all, and in all.Noun: Nominative Singular Masculine Colossians 4:12 σπάζεται μ ς παφρ ς ξ μ ν ἀ ὑ ᾶ Ἐ ᾶ ὁ ἐ ὑ ῶ δο λοςῦ Χριστο ησο ,ῦ Ἰ ῦ πάντοτε γωνιζόμενος π ρ μ ν ν τα ς προσευχα ς, να σταθ τε τέλειοι καἀ ὑ ὲ ὑ ῶ ἐ ῖ ῖ ἵ ῆ ὶ πεπληροφορημένοι ν παντ θελήματι το θεο . ἐ ὶ ῦ ῦEpaphras, who is one of you, a servant of Mashiyach, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of Ĕlôhîym.Noun: Nominative Singular Masculine Titus 1:1 Πα λος ῦ δο λοςῦ θεο , πόστολος δ ησο Χριστο κατ πίστινῦ ἀ ὲ Ἰ ῦ ῦ ὰ κλεκτ ν θεο κα πίγνωσιν ληθείας τ ς κατ' ε σέβειαν ἐ ῶ ῦ ὶ ἐ ἀ ῆ ὐ

Paul, a servant of Ĕlôhîym, and an talmidim of Yәshua Mashiyach, according to the faith of Ĕlôhîym's chosen ones, and the knowledge of the truth which is according to Ĕlôhîym,Noun: Nominative Singular Masculine

James 1:1 άκωβος θεο κα κυρίου ησο Χριστο Ἰ ῦ ὶ Ἰ ῦ ῦ δο λοςῦ τα ς δώδεκα φυλα ςῖ ῖ τα ς ν τ διασπορ χαίρειν. ῖ ἐ ῇ ᾷJames, a servant of Ĕlôhîym and of the Master Yәshua Mashiyach, to the twelve tribes which are in the Dispersion: Greetings.Noun: Nominative Singular Masculine 2 Peter 1:1 Σίμων / Συμε ν Πέτρος ὼ δο λοςῦ κα πόστολος ησο Χριστο το ςὶ ἀ Ἰ ῦ ῦ ῖ σότιμον μ ν λαχο σιν πίστιν ν δικαιοσύν το θεο μ ν κα σωτ ρος ησοἰ ἡ ῖ ῦ ἐ ῃ ῦ ῦ ἡ ῶ ὶ ῆ Ἰ ῦ Χριστο , ῦSimon Peter, a servant (bond-servant) and talmidim of Yәshua Mashiyach, to those who have obtained a like precious faith with us in the Tzədaka~ of our Ĕlôhîym and Savior, Yәshua Mashiyach:Noun: Nominative Singular Masculine Jude 1:1 ούδας ησο Χριστο Ἰ Ἰ ῦ ῦ δο λοςῦ δελφ ς δ ακώβου, το ς ν θε πατρἀ ὸ ὲ Ἰ ῖ ἐ ῷ ὶ

γαπημένοις κα ησο Χριστ τετηρημένοις κλητο ς· ἠ ὶ Ἰ ῦ ῷ ῖJude, a servant (bond-servant) of Yәshua Mashiyach, and brother of James, to those who are called, sanctified by Ĕlôhîym the Father, and kept for Yәshua Mashiyach:Noun: Nominative Singular Masculine Revelation 6:15 κα ο ὶ ἱ βασιλε ςῖ τ ςῆ γ ςῆ καὶ οἱ μεγιστ νεςᾶ καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ ο ἱ σχυροἰ ὶ κα ὶ π ςᾶ δο λοςῦ κα ὶ λεύθεροςἐ κρυψανἔ αυτο ς ε ς τἑ ὺ ἰ ὰ σπήλαια κα ε ς τ ς πέτρας τ ν ρέων ὶ ἰ ὰ ῶ ὀThe kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave (bond servant) and free person, hid themselves in the caves and in the rocks of the mountains.Noun: Nominative Singular Masculine Avodai my servants (avadai) ע:ב5ד-י

ר הוצ&את+י א8ת5ם מ&א>ר>ץ מ+צ2ר5י+ם ל8א י+מ5כ2רו מ+מ2כ>ר>ת ע5ב>ד: ויקרא, כה:מבע:ב5ד-יכ+י ה&ם א:ש>

For they are my servants (avadai)s, which I brought forth out of the land of Egypt; they shall not be sold as slaves: Leviticus, 25:42

ר5א&ל ע:ב5ד+ים ר הוצ&את+י אות5ם מ&א>ר>ץ מ+צ2ר5י+ם א:נ+י י2ה8ו5ה אPל8ה&יכ>ם: ויקרא,ע:ב5ד-יכ+י ל+י ב2נ&י י+ש2 ה&ם א:ש>כה:נה

For to me the people of Yisra'el are servants; they are my servants (avadai)s, whom I brought forth out of the land of Egypt; I am Yahûwâh your Ĕlôhîym: Leviticus, 25:55

ם ו2את5הע:ב5ד-י ל-ח א&ל-י ו2נ+פ-צ2ת+ים ש5 ר ת+ש2 ימ&ם ד8ב2רות ב-י5ם ע-ד ה-מ5קום א:ש> י8ר+דו מ+ן ה-ל2ב5נון י5מ5ה ו-א:נ+י א:ש+ה א>ת ח>פ2צ+י ל5ת&ת ל>ח>ם ב&ית+י: מלכים א, ה:כג א ו2את5ה ת-ע:ש> ת+ש5

my servants (avadai)s shall bring them down from Lebanon to the sea; and I will convey them by sea in floats to the place that you shall tell me, and will have them discharged there, and you shall receive them; and you shall meet my wishes by providing food for my household: Kings 1, 5:23

ל-ח א>ת ימוע:ב5ד-יכ+י א+ם כ5ע&ת מ5ח5ר א>ש2 א&ל>יך5 ו2ח+פ2שו א>ת ב&ית2ך5 ו2א&ת ב5ת&י ע:ב5ד>יך5 ו2ה5י5ה כ5ל מ-ח2מ-ד ע&ינ>יך5 י5ש+ב2י5ד5ם ו2ל5ק5חו: מלכים א, כ:ו

Yet I will send my servants (avadai)s to you tomorrow about this time, and they shall search your house, and the houses of your servants; and it shall be, that they shall put in their hand on whatever pleases you and take it away: Kings 1, 20:6

פ5ט י&ל2כו פ5ט: מלכים א,ע:ב5ד-יאז אמ-ר א:ח-ז2י5הו ב>ן אח2אב א>ל י2הוש5 ע+ם ע:ב5ד>יך5 ב5א×נ+יות ו2ל8א אב5ה י2הוש5כב:נ

Then said Ahaziah the son of Ahab to Jehoshaphat, Let my servants (avadai)s go with your servants in the ships; But Jehoshaphat would not: Kings 1, 22:50

ה-נ2ב+יא+ים וד2מ&י כ5ל ע-ב2ד&י י2ה8ו5ה מ+י-ד א+יז5ב>ל: מלכים ב,ע:ב5ד-יו2ה+כ+ית5ה א>ת ב&ית אח2אב א:ד8נ>יך5 ו2נ+ק-מ2ת+י ד2מ&י ט:ז

And you shall strike the house of Ahab your master, that I may avenge the blood of my servants (avadai)s the prophets, and the blood of all the servants of Yahûwâh, at the hand of Jezebel: Kings 2, 9:7

מ2רו מ+צ2ות-י בו מ+ד-ר2כ&יכ>ם ה5ר5ע+ים ו2ש+ ר5א&ל וב+יהוד5ה ב2י-ד כ5ל נ2ב+יא&י כ5ל ח8ז>ה ל&אמ8ר ש¦ ו-י5ע-ד י2ה8ו5ה ב2י+ש2ל-ח2ת+י א:ל&יכ>ם ב2י-ד ר ש5 ר צ+ו+ית+י א>ת א:ב8ת&יכ>ם ו-א:ש> ה-נ2ב+יא+ים: מלכים ב, יז:יגע:ב5ד-יח¦קות-י כ2כ5ל ה-תור5ה א:ש>

Then Yahûwâh warned Yisra'el, and Yәhudâh, by all the prophets, and by all the seers, saying, Turn from your evil ways, and keep my commandments and my statutes, according to all the Tőrâh which I commanded your fathers, and which I sent to you by my servants (avadai)s the prophets: Kings 2, 17:13

ה ל2מ-ע-ן ח+ית&הו כ+י ב2ר5כ5ה בו כ&ן א>עPש> כול ו2אמ-ר אל ת-ש2 ר י+מ5צ&א ה-ת+ירוש ב5א>ש2 ע:ב5ד-יכ8ה אמ-ר י2ה8ו5ה כ-א:ש> ח+ית ה-כ8ל: ישעיה, סה:ח ל2ב+ל2ת+י ה-ש2

Thus says Yahûwâh, As the new wine is found in the cluster, and one says, Destroy it not; for a blessing is in it; so will I do for my servants (avadai)s' sakes, that I may not destroy them all: Isaiah, 65:8

תו ו2את>ם ת+צ2מ5או ה+נ&ה ע:ב5ד-י י8אכ&לו ו2את>ם ת+ר2ע5בו ה+נ&ה ע:ב5ד-י ה+נ&ה יPה8ו+הל5כ&ן כ8ה אמ-ר א:ד8נ5י ע:ב5ד-י י+ש2 מ5חו ו2את>ם ת&בשו: ישעיה, סה:יג י+ש2

Therefore thus says Yahûwâh Ĕlôhîym, Behold, my servants (avadai)s shall eat, but you shall be hungry; behold, my servants (avadai)s shall drink, but you shall be thirsty; behold, my servants (avadai)s shall rejoice, but you shall be ashamed: Isaiah, 65:13

תו ו2את>ם ת+צ2מ5או ה+נ&ה ע:ב5ד-י י8אכ&לו ו2את>ם ת+ר2ע5בו ה+נ&ה ע:ב5ד-י ה+נ&ה יPה8ו+הל5כ&ן כ8ה אמ-ר א:ד8נ5י ע:ב5ד-י י+ש2 מ5חו ו2את>ם ת&בשו: ישעיה, סה:יג י+ש2

Therefore thus says Yahûwâh Ĕlôhîym, Behold, my servants (avadai)s shall eat, but you shall be hungry; behold, my servants (avadai)s shall drink, but you shall be thirsty; behold, my servants (avadai)s shall rejoice, but you shall be ashamed: Isaiah, 65:13

תו ו2את>ם ת+צ2מ5או ה+נ&ה ע:ב5ד-י י8אכ&לו ו2את>ם ת+ר2ע5בו ה+נ&ה ע:ב5ד-י ה+נ&ה יPה8ו+הל5כ&ן כ8ה אמ-ר א:ד8נ5י ע:ב5ד-י י+ש2 מ5חו ו2את>ם ת&בשו: ישעיה, סה:יג י+ש2

Therefore thus says Yahûwâh Ĕlôhîym, Behold, my servants (avadai)s shall eat, but you shall be hungry; behold, my servants (avadai)s shall drink, but you shall be thirsty; behold, my servants (avadai)s shall rejoice, but you shall be ashamed: Isaiah, 65:13

ב>ר רוח- ת2י&ל+ילו: ישעיה, סה:ידע:ב5ד-יה+נ&ה י5ר8נו מ+טוב ל&ב ו2את>ם ת+צ2ע:קו מ+כ2א&ב ל&ב ומ+ש&

Behold, my servants (avadai)s shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for trouble of spirit: Isaiah, 65:14

ל-ח א:ל&יכ>ם א>ת כ5ל ר י5צ2או א:בות&יכ>ם מ&א>ר>ץ מ+צ2ר-י+ם ע-ד ה-יום ה-ז>ה ו5א>ש2 ה-נ2ב+יא+ים יוםע:ב5ד-יל2מ+ן ה-יום א:ש>ל8ח-: ירמיה, ז:כה כ&ם ו2ש5 ה-ש2

Since the day that your fathers came forth out of the land of Egypt until this day I have sent to you all my servants (avadai)s the prophets, from early in the morning: Jeremiah, 7:25

מ8ע- ע-ל ד+ב2ר&י מ-ע2ת>ם: ירמיה, כו:הע:ב5ד-יל+ש2 ל8ח- ו2ל8א ש2 כ&ם ו2ש5 ר אנ8כ+י ש8ל&ח- א:ל&יכ>ם ו2ה-ש2 ה-נ2ב+א+ים א:ש>

To listen to the words of my servants (avadai)s the prophets, whom I sent to you, sending them from early in the morning, but you have not listened: Jeremiah, 26:5

ל-ח2ת+י א:ל&יה>ם א>ת ר ש5 מ2עו א>ל ד2ב5ר-י נ2א¦ם י2ה8ו5ה א:ש> ר ל8א ש5 ל8ח- ו2ל8אע:ב5ד-ית-ח-ת א:ש> כ&ם ו2ש5 ה-נ2ב+א+ים ה-ש2מ-ע2ת>ם נ2א¦ם י2ה8ו5ה: ירמיה, כט:יט ש2

Because they have not listened to my words, says Yahûwâh, which I sent to them by my servants (avadai)s the prophets, sending them from early in the morning; but you would not hear, says Yahûwâh: Jeremiah, 29:19

ל-ח א:ל&יכ>ם א>ת כ5ל בו נ5א א+יש מ+ד-ר2כו ה5ר5ע5ה ו2ה&יט+יבוע:ב5ד-יו5א>ש2 ל8ח- ל&אמ8ר ש¦ כ&ם ו2ש5 ה-נ2ב+א+ים ה-ש2ר נ5ת-ת+י ל5כ>ם ו2ל-א:ב8ת&יכ>ם ו2ל8א בו א>ל ה5א:ד5מ5ה א:ש> מ-ע-ל2ל&יכ>ם ו2אל ת&ל2כו אח:ר&י אPל8ה+ים א:ח&ר+ים ל2ע5ב2ד5ם וש2מ-ע2ת>ם א&ל5י: ירמיה, לה:טו ה+ט+ית>ם א>ת אז2נ2כ>ם ו2ל8א ש2

I have sent also to you all my servants (avadai)s the prophets, sending them from early in the morning, saying, Return now every man from his evil way, and amend your doings, and go not after other Ĕlôhîyms to serve them, and you shall dwell in the land which I have given to you and to your fathers; but you have not inclined your ear, nor listened to me: Jeremiah, 35:15

ל-ח א:ל&יכ>ם א>ת כ5ל ל8ח- ל&אמ8ר אל נ5א ת-ע:ש8ו א&ת ד2ב-ר ה-ת8ע&ב5ה ה-ז8אתע:ב5ד-יו5א>ש2 כ&ים ו2ש5 ה-נ2ב+יא+ים ה-ש2נ&את+י: ירמיה, מד:ד ר ש5 א:ש>

But I sent to you all my servants (avadai)s the prophets, sending them from early in the morning, saying, Oh, do not do this abominable thing that I hate: Jeremiah, 44:4

ר ד+ב-ר2ת+י ב2י5מ+ים ק-ד2מונ+ים ב2י-ד יPה8ו+הכ8ה אמ-ר א:ד8נ5י ר5א&ל ה-נ+ב2א+ים ב-י5מ+יםע:ב5ד-י ה-את5ה הוא א:ש> נ2ב+יא&י י+ש2נ+ים ל2ה5ב+יא א8ת2ך5 ע:ל&יה>ם: יחזקאל, לח:יז ה5ה&ם ש5

Thus says Yahûwâh Ĕlôhîym; Are you he of whom I have spoken in old times by my servants (avadai)s the prophets of Yisra'el, who prophesied in those days for many years that I would bring you against them: Ezekiel, 38:17

ר צ+ו+ית+י א>ת ר ז5מ-ם י2ה8ו5הע:ב5ד-יאך2 ד2ב5ר-י ו2ח¦ק-י א:ש> יגו א:ב8ת&יכ>ם ו-י5שובו ו-י8אמ2רו כ-א:ש> ה-נ2ב+יא+ים ה:לוא ה+ש+ה א+ת5נו: זכריה, א:ו צ2ב5אות ל-ע:שות ל5נו כ+ד2ר5כ&ינו וכ2מ-ע:ל5ל&ינו כ&ן ע5ש5

But my words and my statutes, which I commanded my servants (avadai)s the prophets, did they not take hold of your fathers? So that they repented and said; As Yahûwâh of hosts intended to do to us, according to our ways, and according to our doings, so has he dealt with us: Zechariah, 1:6

ר ע:ב5ד>יך5 יוד2ע+ים ל+כ2רות ע:צ&י ל2ב5נון ים ו2אל2גומ+ים מ&ה-ל2ב5נון כ+י א:נ+י י5ד-ע2ת+י א:ש> ל-ח ל+י ע:צ&י א:ר5ז+ים ב2רוש+ וש2 ע+ם ע:ב5ד>יך5: דברי הימים ב, ב:זע:ב5ד-יו2ה+נ&ה

Send me also cedar trees, cypress trees, and algum trees, from Lebanon; for I know that your servants know how to cut timber in Lebanon; and, behold, my servants (avadai)s shall be with your servants: Chronicles 2, 2:7

Avədiy my servants (avadai) ע-ב2ד+יSearch for 'ע-ב2ד+י'

ו-י&ר5א א&ל5יו י2ה8ו5ה ב-ל-י2ל5ה ה-הוא ו-י8אמ>ר אנ8כ+י אPל8ה&י אב2ר5ה5ם אב+יך5 אל ת+יר5א כ+י א+ת2ך5 אנ8כ+י וב&ר-כ2ת+יך5: בראשית, כו:כדע-ב2ד+יו2ה+ר2ב&ית+י א>ת ז-ר2ע:ך5 ב-ע:בור אב2ר5ה5ם

And Yahûwâh appeared to him the same night, and said, I am the Ĕlôhîym of Abraham your father; fear not, for I am with you, and will bless you, and multiply your seed for my servants (avadai) Abraham's sake: Genesis, 26:24

ה ב2כ5ל ב&ית+י נ>אPמ5ן הוא: במדבר, יב:זע-ב2ד+יל8א כ&ן מש>

Not so with my servants (avadai) Moshes, for he is the trusted one in all my house: Numbers, 12:7

ר אנ8כ+י נ8ת&ן ל5ה>םע-ב2ד+ימש>ה מ&ת ו2ע-ת5ה קום ע:ב8ר א>ת ה-י-ר2ד&ן ה-ז>ה את5ה ו2כ5ל ה5ע5ם ה-ז>ה א>ל ה5אר>ץ א:ש>ר5א&ל: יהושע, א:ב ל+ב2נ&י י+ש2

Moshes my servants (avadai) is dead; now therefore arise, cross over the Jordan, you, and all this people, to the land which I give to them, to the people of Yisra'el: Joshua, 1:2

ה ר צ+ו2ך5 מש> מ8ר ל-ע:שות כ2כ5ל ה-תור5ה א:ש> מ8אולע-ב2ד+יר-ק ח:ז-ק ו>אPמ-ץ מ2א8ד ל+ש2 אל ת5סור מ+מ>נו י5מ+ין וש2ר ת&ל&ך2: יהושע, א:ז כ+יל ב2כ8ל א:ש> ל2מ-ע-ן ת-ש2

Only be strong and very courageous, that you may observe to do according to all the Tőrâh, which Moshes my servants (avadai) commanded you; turn not from it to the right hand or to the left, that you may prosper wherever you go: Joshua, 1:7

י ו2א&ין ח8ל>ה מ+כ>ם ע5ל-י ו2ג8ל>ה א>ת אז2נ+י כ+י ר2ת>ם כ¦ל2כ>ם ע5ל-י ו2א&ין ג8ל>ה א>ת אז2נ+י ב+כ2ר5ת ב2נ+י ע+ם ב>ן י+ש- כ+י ק2ש- ע5ל-י ל2א8ר&ב כ-יום ה-ז>ה: שמואל א, כב:חע-ב2ד+יה&ק+ים ב2נ+י א>ת

That all of you have conspired against me, and there is none who tells me that my son has made a covenant with the son of Jesse, and there is none of you who is sorry for me, or tells me that my son has stirred up my servants (avadai) against me, to lie in wait, as at this day: Samuel 1, 22:8

ת+ים ומ+י-ד כ5לע-ב2ד+יו2ע-ת5ה ע:ש8ו כ+י י2ה8ו5ה אמ-ר א>ל ד5ו+ד ל&אמ8ר ב2י-ד ד5ו+ד ר5א&ל מ+י-ד פ2ל+ש2 יע- א>ת ע-מ+י י+ש2 הוש+א8י2ב&יה>ם: שמואל ב, ג:יח

And then do it; for Yahûwâh has spoken of David, saying, By the hand of my servants (avadai) David I will save my people Yisra'el from the hand of the Philistines, and from the hand of all their enemies: Samuel 2, 3:18

ב2ת+י: שמואל ב, ז:הע-ב2ד+יל&ך2 ו2אמ-ר2ת5 א>ל א>ל ד5ו+ד כ8ה אמ-ר י2ה8ו5ה ה-את5ה ת+ב2נ>ה ל+י ב-י+ת ל2ש+

Go and tell my servants (avadai) David, Thus said Yahûwâh, Shall you build me a house for me to dwell in: Samuel 2, 7:5

ה ל+י ה-ח:מור ו2א>ר2כ-ב ע5ל>יה5 ו2א&ל&ך2 א>ת ה-מ>ל>ך2 כ+י פ+ס&ח-ע-ב2ד+יו-י8אמ-ר א:ד8נ+י ה-מ>ל>ך2 ר+מ5נ+י כ+י אמ-ר ע-ב2ד2ך5 א>ח2ב2ש5ע-ב2ד>ך5: שמואל ב, יט:כז

And he answered, My master, O king, my servants (avadai) deceived me; for your servant said, I will saddle me an ass, that I may ride on, and go to the king; because your servant is lame: Samuel 2, 19:27

ב>ט א>ח5ד א>ת&ן ל+ב2נ>ך5 ל2מ-ע-ן ד5ו+ד ר ב5ח5ר2ת+י:ע-ב2ד+יר-ק א>ת כ5ל ה-מ-מ2ל5כ5ה ל8א א>ק2ר5ע ש& ל-ם א:ש> ול2מ-ע-ן י2רוש5מלכים א, יא:יג

But I will not tear away all the kingdom; but will give one tribe to your son for David my servants (avadai)'s sake, and for Yərushalam's sake which I have chosen: Kings 1, 11:13

ב>ט ה5א>ח5ד י+ה2י>ה לו ל2מ-ע-ן ר5א&ל:ע-ב2ד+יו2ה-ש& ב2ט&י י+ש2 ר ב5ח-ר2ת+י ב5ה מ+כ8ל ש+ ל-ם ה5ע+יר א:ש> ד5ו+ד ול2מ-ע-ן י2רוש5מלכים א, יא:לב

But he shall have one tribe for my servants (avadai) David's sake, and for Yərushalam's sake, the city which I have chosen from all the tribes of Yisra'el: Kings 1, 11:32

ת>נו כ8ל י2מ&י ח-י5יו ל2מ-ע-ן ד5ו+ד יא א:ש+ רע-ב2ד+יו2ל8א א>ק-ח א>ת כ5ל ה-מ-מ2ל5כ5ה מ+י5דו כ+י נ5ש+ ר ב5ח-ר2ת+י א8תו א:ש> א:ש>מ-ר מ+צ2ות-י ו2ח¦ק8ת5י: מלכים א, יא:לד ש5

But I will not take the whole kingdom from his hand; but I will make him prince all the days of his life for David my servants (avadai)'s sake, whom I chose, because he kept my commandments and my statutes: Kings 1, 11:34

ב>ט א>ח5ד ל2מ-ע-ן הPיות נ+יר ל2ד5ו+יד ר ב5ח-ר2ת+י ל+יע-ב2ד+יו2ל+ב2נו א>ת&ן ש& ל-ם ה5ע+יר א:ש> כ5ל ה-י5מ+ים ל2פ5נ-י ב+ירוש5ם: מלכים א, יא:לו מ+י ש5 ל5ש8ום ש2

And to his son will I give one tribe, that David my servants (avadai) may have a lamp always before me in Yərushalam, the city which I have chosen to put my name there: Kings 1, 11:36

ר מור ח¦קות-י ומ+צ2ות-י כ-א:ש> ר ב2ע&ינ-י ל+ש2 ית5 ה-י5ש5 ר א:צ-ו>ך5 ו2ה5ל-כ2ת5 ב+ד2ר5כ-י ו2ע5ש+ מ-ע א>ת כ5ל א:ש> ו2ה5י5ה א+ם ת+ש2ה ד5ו+ד ר5א&ל: מלכים א,ע-ב2ד+יע5ש5 ר ב5נ+ית+י ל2ד5ו+ד ו2נ5ת-ת+י ל2ך5 א>ת י+ש2 ו2ה5י+ית+י ע+מ5ך2 וב5נ+ית+י ל2ך5 ב-י+ת נ>אPמ5ן כ-א:ש>

יא:לח

And it shall be, if you will listen to all that I command you, and will walk in my ways, and do what is right in my sight, to keep my statutes and my commandments, as David my servants (avadai) did; that I will be with you, and build you a sure house, as I built for David, and will give Yisra'el to you: Kings 1, 11:38

ל-ח2ת+י א&ל>יך5 א>ת נ-ע:מ5ן ר5א&ל ל&אמ8ר ו2ע-ת5ה כ2בוא ה-ס&פ>ר ה-ז>ה א&ל>יך5 ה+נ&ה ש5 ע-ב2ד+יו-י5ב&א ה-ס&פ>ר א>ל מ>ל>ך2 י+ש2 ו-א:ס-פ2תו מ+צ5ר-ע2תו: מלכים ב, ה:ו

And he brought the letter to the king of Yisra'el, saying, And when this letter reaches you, know that I have sent Naaman my servants (avadai) to you, that you may cure him of his leprosy: Kings 2, 5:6

יע5ה ל2מ-ע:נ+י ול2מ-ע-ן ד5ו+ד : מלכים ב, יט:לדע-ב2ד+יו2ג-נות+י א>ל ה5ע+יר ה-ז8את ל2הוש+

For I will defend this city, to save it, for my own sake, and for my servants (avadai) David's sake: Kings 2, 19:34

נ5ה ומ+כ-ף מ>ל>ך2 אשור אצ+יל2ך5 ו2א&ת ה5ע+יר ה-ז8את ו2ג-נות+י ע-ל ה5ע+יר ה-ז8את ר&ה ש5 ו2ה8ס-פ2ת+י ע-ל י5מ>יך5 ח:מ&ש ע>ש2: מלכים ב, כ:וע-ב2ד+יל2מ-ע:נ+י ול2מ-ע-ן ד5ו+ד

And I will add to your days fifteen years; and I will save you and this city from the hand of the king of Assyria; and I will defend this city for my own sake, and for my servants (avadai) David's sake: Kings 2, 20:6

ר מ2רו ל-ע:ש8ות כ2כ8ל א:ש> ר נ5ת-ת+י ל-א:בות5ם ר-ק א+ם י+ש2 ר5א&ל מ+ן ה5א:ד5מ5ה א:ש> ו2ל8א א8ס+יף ל2ה5נ+יד ר>ג>ל י+ש2ר צ+ו5ה א8ת5ם ה: מלכים ב, כא:חע-ב2ד+יצ+ו+ית+ים ול2כ5ל ה-תור5ה א:ש> מ8ש>

Neither will I make the feet of Yisra'el move any more from the land which I gave to their fathers; only if they will observe to do according to all that I have commanded them, and according to all the Tőrâh that my servants (avadai) Moshes commanded them: Kings 2, 21:8

ר ה5ל-ך2 נ+ים אות ומופ&ת ע-ל מ+צ2ר-י+ם ו2ע-ל ע-ב2ד+יו-י8אמ>ר י2ה8ו5ה כ-א:ש> לש ש5 ע2י5הו ע5רום ו2י5ח&ף ש5 :כוש י2ש- ישעיה, כ:ג

And Yahûwâh said, Like my servants (avadai) Isaiah has walked naked and barefoot three years for a sign and wonder upon Egypt and upon Kush: Isaiah, 20:3The Book of Esther, which dates from the second century B.C.E., cites decrees enacted by Ahasuerus relating to the Yahudi dispersed throughout the provinces of his empire from Hodu to Kush. Hodu is Hebrew for India; Kush is Ethiopia. Talmudic and midrashic literature also mention spices, perfumes, plants, animals, textiles, gems and crockery which either bear names of Indian origin or are indigenous to the country

יע5ה ל2מ-ע:נ+י ול2מ-ע-ן ד5ו+ד : ישעיה, לז:להע-ב2ד+יו2ג-נות+י ע-ל ה5ע+יר ה-ז8את ל2הוש+

For I will defend this city to save it for my own sake, and for my servants (avadai) David's sake: Isaiah, 37:35

ר5א&ל ר ב2ח-ר2ת+יך5 ז>ר-ע אב2ר5ה5ם א8ה:ב+י: ישעיה, מא:חע-ב2ד+יו2את5ה י+ש2 י-ע:ק8ב א:ש>

But you, Yisra'el, are my servants (avadai), Jacob whom I have chosen, the seed of Abraham my friend: Isaiah, 41:8

ר ה>חPז-ק2ת+יך5 מ+ק2צות ה5אר>ץ ומ&א:צ+יל>יה5 ק2ר5את+יך5 ו5א8מ-ר ל2ך5 את5ה ב2ח-ר2ת+יך5 ו2ל8א מ2אס2ת+יך5:ע-ב2ד+יא:ש>ישעיה, מא:ט

You whom I have taken from the ends of the earth, and called you from its farthest corners, and said to you, You are my servants (avadai); I have chosen you, and not cast you away: Isaiah, 41:9

פ5ט ל-גוי+ם יוצ+יא: ישעיה, מב:אע-ב2ד+יה&ן י נ5ת-ת+י רוח+י ע5ל5יו מ+ש2 א>ת2מ5ך2 בו ב2ח+יר+י ר5צ2ת5ה נ-פ2ש+

Behold my servants (avadai), whom I uphold; my elect, in whom my soul delights; I have put my spirit upon him; he shall bring forth judgment to the nations: Isaiah, 42:1

ל5ם ו2ע+ו&ר כ2ע-ב2ד+ימ+י ע+ו&ר כ+י א+ם ל5ח מ+י ע+ו&ר כ+מ2ש¦ י2ה8ו5ה: ישעיה, מב:יטע>ב>ד ו2ח&ר&ש כ2מ-ל2אכ+י א>ש2

Who is blind, but my servants (avadai)? or deaf, as my messenger whom I sent? Who is blind as he who is perfect, and blind as Yahûwâh's servant: Isaiah, 42:19

מ-ע י-ע:ק8ב ר5א&ל ב5ח-ר2ת+י בו: ישעיה, מד:אע-ב2ד+יו2ע-ת5ה ש2 ו2י+ש2

Yet now hear, O Jacob my servants (avadai); and Yisra'el, whom I have chosen: Isaiah, 44:1

ך5 ו2י8צ>ר2ך5 מ+ב>ט>ן י-ע2ז2ר>ך5 אל ת+יר5א רון ב5ח-ר2ת+י בו: ישעיה, מד:בע-ב2ד+יכ8ה אמ-ר י2ה8ו5ה ע8ש> י-ע:ק8ב ו+יש¦

Thus says Yahûwâh who made you, and formed you from the womb, who will help you; Fear not, O Jacob, my servants (avadai); and you, Jeshurun, whom I have chosen: Isaiah, 44:2

ר5א&ל כ+י נ+י: ישעיה, מד:כאע>ב>ד את5ה י2צ-ר2ת+יך5 ע-ב2ד+יז2כ5ר א&ל>ה י-ע:ק8ב ו2י+ש2 ר5א&ל ל8א ת+נ5ש& ל+י את5ה י+ש2

Remember these, O Jacob and Yisra'el; for you are my servants (avadai); I have formed you; you are my servants (avadai); O Yisra'el, you shall not be forgotten by me: Isaiah, 44:21

מ>ך5 א:כ-נ2ך5 ו2ל8א י2ד-ע2ת5נ+י: ישעיה, מה:דע-ב2ד+יל2מ-ע-ן ר5א&ל ב2ח+יר+י ו5א>ק2ר5א ל2ך5 ב+ש2 י-ע:ק8ב ו2י+ש2

For Jacob my servants (avadai)'s sake, and Yisra'el my elect, I have called you by your name; I have surnamed you, though you have not known me: Isaiah, 45:4

ר ב2ך5 א>ת2פ5אר: ישעיה, מט:גע-ב2ד+יו-י8אמ>ר ל+י ר5א&ל א:ש> את5ה י+ש2

And said to me, You are my servants (avadai), O Yisra'el, in whom I will be glorified: Isaiah, 49:3

כ+יל א ו2ג5ב-ה מ2א8ד: ישעיה, נב:יגע-ב2ד+יה+נ&ה י-ש2 י5רום ו2נ+ש5

Behold, my servants (avadai) shall prosper, he shall be exalted and extolled, and be very high: Isaiah, 52:13

ב5ע ב2ד-ע2תו י-צ2ד+יק צ-ד+יק ל5ר-ב+ים ו-ע:ונ8ת5ם הוא י+ס2ב8ל: ישעיה, נג:יאע-ב2ד+ימ&ע:מ-ל נ-פ2שו י+ר2א>ה י+ש2

He shall see the labor of his soul, and shall be satisfied; by his knowledge did my servants (avadai) justify the righteous One to the many, and did bear their iniquities: Isaiah, 53:11

פ2חות צ5פון נ2א¦ם י2ה8ו5ה ו2א>ל נ2בוכ-ד2ר>אצ-ר מ>ל>ך2 ב5ב>ל ו-ה:ב+א8ת+ים ע-לע-ב2ד+יה+נ2נ+י ש8ל&ח- ו2ל5ק-ח2ת+י א>ת כ5ל מ+ש2ר&ק5ה ול2ח5ר2בות מ5ה ו2ל+ש2 מ2ת+ים ל2ש- ב>יה5 ו2ע-ל כ5ל ה-גוי+ם ה5א&ל>ה ס5ב+יב ו2ה-ח:ר-מ2ת+ים ו2ש- ה5אר>ץ ה-ז8את ו2ע-ל יש2עול5ם: ירמיה, כה:ט

Behold, I will send and take all the families of the north, said Yahûwâh, and Nebuchadrezzar the king of Babylon, my servants (avadai), and will bring them against this land, and against its inhabitants, and against all these surrounding nations, and will utterly destroy them, and make them an horror, a thing to be hissed, an everlasting ruin: Jeremiah, 25:9

ד>ה נ5ת-ת+י לוע-ב2ד+יו2ע-ת5ה אנ8כ+י נ5ת-ת+י א>ת כ5ל ה5א:ר5צות ה5א&ל>ה ב2י-ד נ2בוכ-ד2נ>אצ-ר מ>ל>ך2 ב5ב>ל ו2ג-ם א>ת ח-י-ת ה-ש5ל2ע5ב2דו: ירמיה, כז:ו

And now I have given all these lands to the hand of Nebuchadnezzar the king of Babylon, my servants (avadai); and the beasts of the field have I given him also to serve him: Jeremiah, 27:6

יע:ך5 מ&ר5חוק ו2א>ת ז-ר2ע:ך5 מ&א>ר>ץע-ב2ד+יו2את5ה אל ת+יר5א ר5א&ל כ+י ה+נ2נ+י מוש+ י-ע:ק8ב נ2א¦ם י2ה8ו5ה ו2אל ת&ח-ת י+ש2א:נ-ן ו2א&ין מ-ח:ר+יד: ירמיה, ל:י ק-ט ו2ש- ב י-ע:ק8ב ו2ש5 ב2י5ם ו2ש5 ש+

Therefore do not fear, O my servants (avadai) Jacob, says Yahûwâh; nor be dismayed, O Yisra'el; for, behold, I will save you from afar, and your seed from the land of their captivity; and Jacob shall return, and shall be quiet and at ease, and none shall make him afraid: Jeremiah, 30:10

ר2ת5י: ירמיה, לג:כאע-ב2ד+יג-ם ב2ר+ית+י ת¦פ-ר א>ת ד5ו+ד מ+ה2יות לו ב&ן מ8ל&ך2 ע-ל כ+ס2או ו2א>ת ה-ל2ו+י+ם ה-כ8ה:נ+ים מ2ש5

Then also my covenant with David my servants (avadai) may be broken, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers: Jeremiah, 33:21

מ-י+ם ו2ל8א י+מ-ד חול ה-י5ם כ&ן אר2ב>ה א>ת ז>ר-ע ד5ו+ד ר ל8א י+ס5פ&ר צ2ב5א ה-ש5 ר2ת&י א8ת+י:ע-ב2ד+יא:ש> ו2א>ת ה-ל2ו+י+ם מ2ש5ירמיה, לג:כב

As the host of heaven cannot be counted, nor the sand of the sea measured; so will I multiply the seed of David my servants (avadai), and the Levites who minister to me: Jeremiah, 33:22

יב א>תע-ב2ד+יג-ם ז>ר-ע י-ע:קוב ו2ד5ו+ד ח5ק ו2י-ע:ק8ב כ+י אש+ ל+ים א>ל ז>ר-ע אב2ר5ה5ם י+ש2 א>מ2אס מ+ק-ח-ת מ+ז-ר2עו מ8ש2בות5ם ו2ר+ח-מ2ת+ים: ירמיה, לג:כו ש2

Then will I cast away the seed of Jacob, and David my servants (avadai), and not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and have mercy on them: Jeremiah, 33:26

ר5א&ל ה+נ2נ+י ש8ל&ח- ו2ל5ק-ח2ת+י א>ת נ2בוכ-ד2ר>אצ-ר מ>ל>ך2 ב5ב>ל ו2אמ-ר2ת5 א:ל&יה>ם כ8ה אמ-ר י2ה8ו5ה צ2ב5אות אPל8ה&י י+ש2פ2ר+ירו ע:ל&יה>ם: ירמיה, מג:יע-ב2ד+י ר ט5מ5נ2ת+י ו2נ5ט5ה א>ת ש- מ2ת+י כ+ס2או מ+מ-ע-ל ל5א:ב5נ+ים ה5א&ל>ה א:ש> ו2ש-

And say to them, Thus says Yahûwâh of hosts, the Ĕlôhîym of Yisra'el; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servants (avadai), and will set his throne upon these stones that I have hidden; and he shall spread his royal pavilion over them: Jeremiah, 43:10

בע-ב2ד+יו2את5ה אל ת+יר5א ב2י5ם ו2ש5 ע:ך5 מ&ר5ח8וק ו2א>ת ז-ר2ע:ך5 מ&א>ר>ץ ש+ ר5א&ל כ+י ה+נ2נ+י מוש+ י-ע:ק8ב ו2אל ת&ח-ת י+ש2א:נ-ן ו2א&ין מ-ח:ר+יד: ירמיה, מו:כז ק-ט ו2ש- י-ע:ק8וב ו2ש5

But do not fear, O my servants (avadai) Jacob, and be not dismayed, O Yisra'el; for, behold, I will save you from far away, and your seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid: Jeremiah, 46:27

מ5הע-ב2ד+יאת5ה אל ת+יר5א ר ה+ד-ח2ת+יך5 ש5 ה כ5ל5ה ב2כ5ל ה-גוי+ם א:ש> י-ע:ק8ב נ2א¦ם י2ה8ו5ה כ+י א+ת2ך5 אנ+י כ+י א>עPש>פ5ט ו2נ-ק&ה ל8א א:נ-ק>ך5: ירמיה, מו:כח ה כ5ל5ה ו2י+ס-ר2ת+יך5 ל-מ+ש2 ו2א8ת2ך5 ל8א א>עPש>

Do not fear, O my servants (avadai) Jacob, says Yahûwâh; for I am with you; for I will make a full end of all the nations where I have driven you; but I will not make a full end of you, but correct you in due measure; yet I will not leave you unpunished: Jeremiah, 46:28

ד5ו+יד הוא י+ר2ע>ה א8ת5ם ו2הוא י+ה2י>ה ל5ה>ן ל2ר8ע>ה:ע-ב2ד+יו-ה:ק+מ8ת+י ע:ל&יה>ם ר8ע>ה א>ח5ד ו2ר5ע5ה א>ת2ה>ן א&ת יחזקאל, לד:כג

And I will set up one shepherd over them, and he shall feed them, my servants (avadai) David shall feed them, and he shall be their shepherd: Ezekiel, 34:23

ר נ5ת-ת+י ל2 בו ע-ל ה5אר>ץ א:ש> בו ע5ל>יה5 ה&מ5ה וב2נ&יה>ם וב2נ&יע-ב2ד+יו2י5ש2 בו ב5ה א:בות&יכ>ם ו2י5ש2 ר י5ש2 ל2י-ע:ק8ב א:ש>יא ל5ה>ם ל2עול5ם: יחזקאל, לז:כהע-ב2ד+יב2נ&יה>ם ע-ד עול5ם ו2ד5ו+ד נ5ש+

And they shall dwell in the land that I have given to Jacob my servants (avadai), where your fathers have dwelt; and they shall dwell in it, they and their children, and their grandchildren for ever; and my servants (avadai) David shall be their prince for ever: Ezekiel, 37:25

אל2ת+יא&ל מ2ת+יך5 כ-חות5ם כ+י ב2ך5ע-ב2ד+יב-יום ה-הוא נ2א¦ם י2ה8ו5ה צ2ב5אות א>ק5ח:ך5 ז2ר¦ב5ב>ל ב>ן ש2 נ2א¦ם י2ה8ו5ה ו2ש-ב5ח-ר2ת+י נ2א¦ם י2ה8ו5ה צ2ב5אות: חגי, ב:כג

On that day, says Yahûwâh of hosts, I will take you, O Zerubbabel, my servants (avadai), the son of Shealtiel, says Yahûwâh, and will make you like a signet ring; for I have chosen you, says Yahûwâh of hosts: Haggai, 2:23

י מופ&ת ה&מ5ה כ+י ה+נ2נ+י מ&ב+יא א>ת ב+ים ל2פ5נ>יך5 כ+י אנ2ש& ע- ה-כ8ה&ן ה-ג5דול את5ה ו2ר&ע>יך5 ה-י8ש2 מ-ע נ5א י2הוש¦ ע-ב2ד+יש2 צ>מ-ח: זכריה, ג:ח

Hear now, O Joshua the high priest, you, and your friends who sit before you; for they are men of good omen; for, behold, I will bring my servants (avadai) the Branch (Zemach): Zechariah, 3:8

ה פ5ט+ים: מלאכי, ג:כבע-ב2ד+יז+כ2רו תור-ת מ8ש> ר5א&ל ח¦ק+ים ומ+ש2 ר צ+ו+ית+י אותו ב2ח8ר&ב ע-ל כ5ל י+ש2 א:ש>

Remember the Tőrâh of Moshes my servants (avadai), which I commanded him in Horeb for all Yisra'el, with the statutes and judgments: Malachi, 3:22

ב-ע2ת+י ל2ד5ו+ד : תהילים, פט:דע-ב2ד+יכ5ר-ת+י ב2ר+ית ל+ב2ח+יר+י נ+ש2

I have made a covenant with my chosen, I have sworn to David my servants (avadai): Psalms, 89:4

ח2ת+יו: תהילים, פט:כאע-ב2ד+ימ5צ5את+י ד5ו+ד י מ2ש- מ>ן ק5ד2ש+ ב2ש>

I have found David my servants (avadai); with my holy oil have I anointed him: Psalms, 89:21

מ2ת5 ל+ב2ך5 ע-ל ט5ן ה:ש- ר י2ר&א אPל8ה+יםע-ב2ד+יו-י8אמ>ר י2ה8ו5ה א>ל ה-ש5 א+יוב כ+י א&ין כ5מ8הו ב5אר>ץ א+יש ת5ם ו2י5ש5ו2ס5ר מ&ר5ע: איוב, א:ח

And Yahûwâh said to Satan, Have you considered my servants (avadai) Job, that there is none like him in the earth, a blameless and upright man, one who fears Ĕlôhîym, and turns away from evil: Job, 1:8

מ2ת5 ל+ב2ך5 א>ל ט5ן ה:ש- ר י2ר&א אPל8ה+יםע-ב2ד+יו-י8אמ>ר י2ה8ו5ה א>ל ה-ש5 א+יוב כ+י א&ין כ5מ8הו ב5אר>ץ א+יש ת5ם ו2י5ש5ו2ס5ר מ&ר5ע ו2ע8ד>נו מ-ח:ז+יק ב2ת¦מ5תו ו-ת2ס+ית&נ+י בו ל2ב-ל2עו ח+נ5ם: איוב, ב:ג

And Yahûwâh said to Ha'Satan, Have you considered my servants (avadai) Job, that there is none like him in the earth, a blameless and an upright man, one who fears Ĕlôhîym, and turns away from evil? And still he holds fast to his integrity, although you moved me against him, to destroy him without cause: Job, 2:3

פ-ט ו-א:מ5ת+י ב2ר+ב5ם ע+מ5ד+י: איוב, לא:יגע-ב2ד+יא+ם א>מ2אס מ+ש2

If I despised the cause of my manservant or of my maidservant, when they contend against me: Job, 31:13

ב2ע5ה א&יל+ים ול2כו א>ל ב2ע5ה פ5ר+ים ו2ש+ ע-ב2ד+י א+יוב ו2ה-ע:ל+ית>ם עול5ה ב-ע-ד2כ>ם ו2א+יוב ע-ב2ד+יו2ע-ת5ה ק2חו ל5כ>ם ש+ א ל2ב+ל2ת+י ע:ש8ות ע+מ5כ>ם נ2ב5ל5ה כ+י ל8א ד+ב-ר2ת>ם א&ל-י נ2כונ5ה כ2 א+יוב:ע-ב2ד+יי+ת2פ-ל&ל ע:ל&יכ>ם כ+י א+ם פ5נ5יו א>ש5

איוב, מב:ח

Therefore take now seven bulls and seven rams, and go to my servants (avadai) Job, and offer up for yourselves a burnt offering; and my servants (avadai) Job shall pray for you; for to him I will show favor in not dealing with you according to your folly, for you have not spoken of me what is right, as my servants (avadai) Job has: Job, 42:8

ב2ע5ה א&יל+ים ול2כו א>ל ב2ע5ה פ5ר+ים ו2ש+ ע-ב2ד+י א+יוב ו2ה-ע:ל+ית>ם עול5ה ב-ע-ד2כ>ם ו2א+יוב ע-ב2ד+יו2ע-ת5ה ק2חו ל5כ>ם ש+ א ל2ב+ל2ת+י ע:ש8ות ע+מ5כ>ם נ2ב5ל5ה כ+י ל8א ד+ב-ר2ת>ם א&ל-י נ2כונ5ה כ2 א+יוב:ע-ב2ד+יי+ת2פ-ל&ל ע:ל&יכ>ם כ+י א+ם פ5נ5יו א>ש5

איוב, מב:ח

Therefore take now seven bulls and seven rams, and go to my servants (avadai) Job, and offer up for yourselves a burnt offering; and my servants (avadai) Job shall pray for you; for to him I will show favor in not dealing with you according to your folly, for you have not spoken of me what is right, as my servants (avadai) Job has: Job, 42:8

י ב>ן מ8אול א&ית5ן ב>ן ק+יש+ ב>ן מ-לוך2: דברי הימים א, ו:כטע-ב2ד+יוב2נ&י מ2ר5ר+י א:ח&יה>ם ע-ל ה-ש2

And their brothers the sons of Merari stood at the left hand; Ethan the son of Kishi, the son of Abdi, the son of Malluch: Chronicles 1, 6:29

ב>ת: דברי הימים א, יז:דע-ב2ד+יל&ך2 ו2אמ-ר2ת5 א>ל ד5ו+יד כ8ה אמ-ר י2ה8ו5ה ל8א את5ה ת+ב2נ>ה ל+י ה-ב-י+ת ל5ש5

Go and tell David my servants (avadai), Thus said Yahûwâh, You shall not build me a house to dwell in: Chronicles 1, 17:4