LESSON V.
To show more clearly that the word עֶבֶדʿebed ebed is never used in Hebrew expression unassociated with the idea of slavery, we now propose to examine that word as used by the Hebrew writers in the holy books. Our words SERVANT, servitude, service, &c. are all derived from the Roman word SERVUS, which meant a SLAVE; and our word servant, when first introduced into our language, as absolutely meant a slave as now does that term itself, and even now fully retains that meaning, where the English language and slavery coexist. The oriental scholar (and let him be invited to examine) will perceive that the word עֶבֶדʿebed ebed was common to all the Shemitic tribes, and almost with the same phonetic particulars; but as their figures representing the same phonetic power were quite dissimilar, we think it a proof, almost demonstration, that the word עֶבֶדʿebed ebed was used as a phonetic symbol by them long before any of those languages were written. This circumstance shows the extreme antiquity of the word; and if we succeed to establish the fact, that this word meant nothing but what is now meant by the word slave, we shall also have established the extreme antiquity of the thing itself. A word means nothing, until it is by some means agreed what it shall represent, what idea, or association of ideas it shall excite in the mind. Hence, it not unfrequently occurs that a thing may be better described by paraphrasis than by the expression of a single term. In Gen. xii. 5: “And Abram took Sarai his wife, and Lot his brother’s son, and their substance that they had gathered, and the souls that they had gotten in Haran.” The latter clause of this sentence is from this Hebrew expression, וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְֹחָרָ֑ןwĕʾet-hannepeš ʾăšer-ʿāśû bĕōḥārān, which is correctly translated in the Andover lexicon, “The souls they had acquired in Haran.” Every one knows that the things here meant are slaves. But, when the scholar comes to examine the power of the language of this Hebrew paraphrasis, he will discover three incident attendants. הַנֶּפֶשׁhannepeš hannephesh, translated souls, also carries with it the idea a living soul, to have life, the life itself, the living principle, and is so translated in many places. A slave, therefore, must have life: when dead, the condition ceases. In the same way, the sentence expresses the idea of acquiring property by purchase, or any other way in which property may be acquired so as to be property. The three incidents then are life, a capacity of being acquired, and, when so acquired, property. All this could not have been expressed by the single term עֶבֶדʿebed ebed, only as it is made the representative of this complex idea: and God has no doubt caused this passage to be on record at this early period, that these incidents should finally come to the knowledge of all men. A somewhat similar expression is used in Rev. xviii. 13. Every one knows that Babylon had been a great slave-market. St. John, after naming the various articles of her merchandise, adds και των σωματων, και την ψυχην, kai ton sōmatōn, kai tēn psuchēn, which is translated, “slaves and souls of men:” σωματων does not mean slaves, but a dead body, and is so used by Homer, Xenophon, and by the New Testament itself; but, when united with και την ψυχην, means slaves alone. The phrase “souls of men,” therefore, in the translation, is surplusage. But the xii. 16 of Genesis is more particular in giving the different kinds of property and their appropriate names. “And he had sheep and oxen, and he-asses, and men-servants (עֲבָדִיםʿăbādîm abadim), and maid-servants, and she-asses, and camels.” The word men-servants is translated from the plural of עֶבֶדʿebed ebed. Here we find the conventional term expressing the complex idea, previously expressed by the phrase “ souls gotten,” persons in life, subject to be purchased, and when purchased, property, as were sheep and oxen, and he-asses and she-asses, and camels. In Gen. xvii. 9–13, we begin to find the law influencing the conduct of Abraham in the management of this property: “And God said unto Abram, thou shalt,” &c. 12: “And he that is eight days old shall be circumcised,” &c.: “He that is born in thy house, or bought with money of any stranger which is not of thy seed.” 13: “He that is born in thy house, and he that is bought with thy money, must needs be circumcised.” And let it here be remembered that God recognises the possession of this property, by giving directions with his own voice concerning its government. And in Gen. xx. 14, we have some account of the origin of Abraham’s title to some portion of this property: “And Abimelech took sheep and oxen and men-servants (עבדיםʿbdym ebedim, the plural of ebed), and gave them to Abraham.” xxiv. 35: “And the Lord hath blessed my master greatly, and he is become great; and he hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses.” Here the plural of ebed is also used. Such is the title by which he possessed this property, described as given to him by the Lord. But God had promised that he would bless Abraham, Gen. xvii. 1: “The Lord appeared unto Abraham, and said unto him, I am the Almighty God.” 2: “And I will make my covenant between me and thee.” 7: “And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant.” 10: “This is my covenant.” (This covenant extends from the beginning of the 10th to the end of the 14th verse.) One part of this covenant was, that these ebeds, translated men-servants, whether born in his house or bought with his money of any stranger, should be circumcised. Wherefore, the possession of these ebeds as property became agreeable to the terms of the covenant, a part of the covenant itself—a covenant first proposed and promulgated by the great Jehovah; as he styles himself in the covenant, the Almighty God! Gen. xxvi. 2: “And the Lord appeared unto him (Isaac), and said, Go not down into Egypt: dwell in the land which I shall tell thee of: sojourn in this land, and I will be with thee, and will bless thee.” 4: “And I will make thy seed to multiply as the stars of heaven, and I will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed.” 13: “And the man (Isaac) waxed great, and went forward and grew until he became very great.” 14: “For he had possession of flocks, and possession of herds, and great store of servants (עֲבֻדָּֽהʿăbuddâ abuddah, slaves, a plural formation of ebed), and the Philistines envied him.”!!!