Quote:
Originally Posted by MissBrattified
Scripture doesn't condemn earrings, so it's not illogical to assume they wore one in the hole to keep it open.
Also, the fact that they braced the ear against the door to make the hole doesn't mean that the point of the act was to "join...the ear with the door...." The point was creating a symbol of the fact that the servant would voluntarily serve the master forever. Whether that was just a hole or a hole with an earring in it seems marginal to me.
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I didn't say scriptures condemn ear rings. I didn't say it was illogical to assume anything.
Im simply pointing out that there is no mention of a ring. It has to be assume they stuck a ring in the hole, which also assumes the intent was to keep the hole open, which is not supported by the text
Keil and Delitsch
In this case the master was to take his servant הָאֱלֹהִים אֶל, lit., to God, i.e., according to the correct rendering of the lxx, πρὸς τὸ κριτήριον, to the place where judgment was given in the name of God (
Deu_1:17; cf.
Exo_22:7-8, and
Deu_19:17), in order that he might make a declaration there that he gave up his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be fastened as it were to the house for ever.
That this was the meaning of the piercing of the ear against the door of the house, is evident from the unusual expression in
Deu_15:17, “and put (the awl) into his ear and into the door, that he may be thy servant for ever,” where the ear and the door are co-ordinates. “For ever,” i.e., as long as he lives. Josephus and the Rabbins would restrict the service to the time ending with the year of jubilee, but without sufficient reason, and contrary to the usage of the language, as לְעֹלָם is used in
Lev_25:46 to denote service which did not terminate with the year of jubilee. (See the remarks on
Lev_25:10; also my Archäologie.)