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New Life Version
Jeremiah 34:9
Bible Study Resources
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As a result, each was to let his male and female Hebrew slaves go free, and no one was to enslave his fellow Judean.
that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Yehudi his brother.
That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.
that everyone should set free his Hebrew slaves, male and female, so that no one should enslave a Jew, his brother.
that each person was to set his male servant free and each his female servant, a Hebrew man or a Hebrew woman, so that no one would keep them, his Jewish brother or sister, in bondage.
Everyone was supposed to free his Hebrew slaves, both male and female. No one was to keep a fellow Jew as a slave.
that every man should let his Hebrew slaves, male and female, go free, so that no one should make a slave of a Jew, his brother.
that every man should let his man-servant, and every man his maid-servant, who is a Hebrew or a Hebrewess, go free; that none should make bondservants of them, [to wit], of a Jew his brother.
That euery man should let his seruant go free, and euery man his handmayde, which was an Ebrue or an Ebruesse, and that none should serue himselfe of them, to wit, of a Iewe his brother.
that each man should let his male slave go free and each man his female slave, a Hebrew man or a Hebrew woman, so that no one should enslave them, each being a Jew, his brother.
that each man should free his Hebrew slaves, both male and female, and no one should hold his fellow Jew in bondage.
Everyone who had a male or female slave who was Hebrew was to let him go free; none was to keep as his slave a fellow Jew.
that every man should let his bondman, and every man his bondmaid, the Hebrew and the Hebrewess, go free, that none should exact service of them, [that is,] of a Jew his brother.
Everyone was supposed to free their Hebrew slaves. All male and female Hebrew slaves were to be set free. No one was supposed to keep another person from the tribe of Judah in slavery.
That every man should set free his Hebrew manservant and maidservant, so that no man may enslave a Jew, his brother.
their Hebrew slaves, both male and female, so that no one would have an Israelite as a slave.
to let go each one his male slave and each one his female slave, the Hebrew and the free Hebrew, so that no one among the Judeans should enslave his fellow countryman.
that each man should release his male slave, and each man his female slave, if a Hebrew man or a Hebrew woman, to go free, that not any should enslave a Jew, a man, his brother among them.
so that euery man shulde let fre go his seruaunt and handemayde, Hebrue & Hebruesse & no Iewe to holde his brother as a bonde man.
that every man should let his man-servant, and every man his maid-servant, that is a Hebrew or a Hebrewess, go free; that none should make bondmen of them, to wit, of a Jew his brother.
That every man was to let his Hebrew man-servant and his Hebrew servant-girl go free; so that no one might make use of a Jew, his countryman, as a servant:
that every man should let his manservant, and every man his maidservant, being a Hebrew man or a Hebrew woman, go free; that none should make bondmen of them, even of a Jew his brother;
That euery man should let his man seruant, and euery man his maide seruant, being an Hebrewe, or an Hebrewesse, goe free, that none should serue himselfe of them, to wit, of a Iew his brother.
So that euery man should let his seruaunt and handmayde go free, Hebrue and Hebruesse, and no Iewe holde his brother as a bondman.
And hearken ye not to your false prophets, nor to them that divine to you, nor to them that foretell events by dreams to you, nor to your auguries, nor your sorcerers, that say, Ye shall by no means work for the king of Babylon:
that every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother:
and prechide, that ech man schulde delyuere his seruaunt, and ech man his handmaide, an Ebreu man and an Ebru womman fre, and that thei schulden not be lordis of hem, that is, in a Jew, and her brothir.
that every man should let his male slave, and every man his female slave, that is a Hebrew or a Hebrewess, go free; that none should make slaves of them, [to wit], of a Jew his brother.
That every man should liberate his man-servant, and every man his maid-servant, [being] a Hebrew or a Hebrewess; that none should retain them in service, [to wit], a Jew his brother.
Everyone was supposed to free their male and female Hebrew slaves. No one was supposed to keep a fellow Judean enslaved.
that every man should set free his male and female slave--a Hebrew man or woman--that no one should keep a Jewish brother in bondage.
He had ordered all the people to free their Hebrew slaves—both men and women. No one was to keep a fellow Judean in bondage.
that all should set free their Hebrew slaves, male and female, so that no one should hold another Judean in slavery.
that every man should let his servant and every man his handmaid, being a Hebrew or a Hebrewess, go free, - so that no man should use them as slaves, to wit a Jew his brother;
That every man should let his manservant, and every man his maidservant, being Hebrew man or a Hebrew woman, go free: and that they should not lord it over them, to wit, over the Jews their brethren.
that every one should set free his Hebrew slaves, male and female, so that no one should enslave a Jew, his brother.
to send out each his man-servant, and each his maid-servant -- the Hebrew and the Hebrewess -- free, so as not to lay service on them, any on a Jew his brother;
that each man should set free his male servant and each man his female servant, a Hebrew man or a Hebrew woman; so that no one should keep them, a Jew his brother, in bondage.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Hebrew: Genesis 14:13, Genesis 40:15, Exodus 2:6, Exodus 3:18, Deuteronomy 15:12, 1 Samuel 4:6, 1 Samuel 4:9, 1 Samuel 14:11, 2 Corinthians 11:22, Philippians 3:5
serve: Jeremiah 34:10, Jeremiah 25:14, Jeremiah 27:7, Jeremiah 30:8, 1 Corinthians 6:8
Reciprocal: Isaiah 58:3 - exact Jeremiah 34:14 - At the Colossians 4:1 - give
Cross-References
the sons of God saw that the daughters of men were beautiful. And they took wives for themselves, whomever they chose.
So Lot went out to speak to his sons-in-law who were to marry his daughters. He said, "Get up! Get out of this place! For the Lord will destroy the city!" But his sons-in-law thought he was only joking.
and I will have you promise by the Lord, the God of heaven and earth. Promise that you will not take a wife for my son from the daughters of the Canaanites, who live around me.
Then Rebekah said to Isaac, "I am tired of living because of the daughters of Heth. If Jacob marries one of the daughters of Heth, like these, from the women of the land, what good will my life be to me?"
Do not take any of them in marriage. Do not give your daughters to their sons. And do not take their daughters for your sons.
Gill's Notes on the Bible
That every man should let his manservant, and every man his maidservant, [being] an Hebrew, or an Hebrewess, go free,.... This is the proclamation that was agreed to be made, that every manservant and maidservant, that serve six years an apprenticeship, should be freed from their servitude, according to the law in Exodus 21:1; a law founded upon justice and equity, mercy and compassion; done for the honour of the Jewish nation, that they might be a free people, and in commemoration of their deliverance from their servitude in Egypt. This law, as it seems, had been long neglected, and servants had been retained in bondage beyond their due time, through the oppression and covetousness of their masters, and the neglect of the civil magistrates; who should have took care that such a law was put in execution, and that servants were not oppressed. Some have thought that it was at the beginning of the sabbatical year that this proclamation was made, when, according to the law, there should be a release of servants, Deuteronomy 15:1; but that was not a release of servants, but of debts; for if a servant had not served out his time, the sabbatical year, or year of release, did not discharge him; though the year of jubilee did, according to Maimonides l, who says,
"if the year of release happens in any of the six years, he (the servant) serves in it; but if the year of jubilee happens within the time, even though he has been sold but one year before it, he is free;''
that none should serve himself of them, [to wit], of a Jew his brother; or cause them to serve him, oblige them against their will to continue in his service; or by any means avail himself of them, and receive to himself any profit or advantage by their service, they being Jews and brethren; which seems to be added, both as the reason of the law, because they were brethren of the same nation and religion with them, and to distinguish them from other servants, who notwithstanding this law might be retained as such.
l Hilchot Abadim, c. 2. sect. 2.
Barnes' Notes on the Bible
It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the sabbatical year, were not observed. The narrative teaches us the exact contrary. The manumission of the slaves on the present occasion was the spontaneous act of Zedekiah and the people. They knew of the law, and acknowledged its obligation. The observance of it was, no doubt, lax: the majority let their own selfish interests prevail; but the minority made might give way to right, and Zedekiah supported their efforts though only in a weak way.
Early in January, in the ninth year of Zedekiah, the Chaldaean army approached Jerusalem. The people made a covenant with the king, who appears as the abettor of the measure, to let their slaves go free. Possibly patriotism had its share in this: and as Jerusalem was strongly fortified, all classes possibly hoped that if the slaves were manumitted, they too would labor with a more hearty good-will in resisting the enemy. In the summer of the same year the Egyptians advanced to the rescue, and Nebuchadnezzar withdrew to meet their attack. The Jews with a strange levity, which sets them before us in a most despicable light, at once forced the manumitted slaves back into bondage. With noble indignation Jeremiah rebukes them for their treachery, assures them that the Chaldaean army will return, and warns them of the certainty of the punishment which they so richly merited.
Jeremiah 34:8
As the Chaldaean army swept over the country the wealthier classes would all flee to Jerusalem, taking with them their households. And as the Mosaic Law was probably more carefully kept there than in the country, the presence in these families of slaves who had grown grey in service may have given offence to the stricter classes at the capital.
To proclaim liberty unto them - The words are those of the proclamation of the year of jubile to the people, whereupon it became their duty to set their slaves free.
Jeremiah 34:9
Should serve himself of them - Should make them serve him (see Jeremiah 25:14).
Jeremiah 34:11
They turned, and caused ... to return - But afterward they again made the slaves return.
Jeremiah 34:13
The house of bondmen - The miserable prison in which, after being worked in the fields all day in gangs, the slaves were shut up at night.
Jeremiah 34:16
At their pleasure - literally, for themselves.
Jeremiah 34:17
I will make you to be removed into - “I will cause you to be a terror unto.” Men would shudder at them.
Jeremiah 34:18
The words ... - The Jews spoke of “cutting” a covenant, because the contracting parties cut a calf in twain and passed between the pieces. Thus cutting a covenant and cutting a calf in twain, meant the same thing.
Jeremiah 34:21
Which are gone up from you - i. e., which have departed for the present, and have raised the siege.
