LESSON VIII.
But we have a sure method by which we may discover what meaning Ezra did affix to this word—by examining his use of it in those cases where its meaning cannot be doubtful. See Ezra iv. 11: “Thy servants,” עַבְדָּ֛י֯ךְיךʿabdāykĕyk. v. 11: “We are the servants,” עַבְדוֹהִיʿabdôhî, having relevance to their devotedness to God. vi. 16 commences with the word יַֽעֲבַ֣דוּyaʿăbadû, which is omitted in our translation. The sentence should commence thus: “And the slaves, the children of Israel, the priests,” &c. ix. 9: “For we were bondmen עֲבָדִ֣יםʿăbādîm, yet our God hath not forsaken us in our bondage,” וּבְעַבְדֻתֵ֔נוּûbĕʿabdutēnû. These instances clearly show how Ezra understood this word: notwithstanding his writings were touched with the Persian and Chaldee idioms. A similar result will be found upon the examination of Nehemiah and Daniel. Neh. ii. 10 and 19: “And Tobiah the servant הָּעֶ֣בֶדhāʿebed, the Ammonite heard of it”—“And Tobiah the servant הָעֶ֣בֶדhāʿebed, the Ammonite.” v. 5: “Yet now our flesh is as the flesh of our brethren, our children as their children: and lo, we bring into bondage (כֹֽ֠בְשִׁיםkōbĕšîm kovshim) sons and our daughters to be servants (לַֽעֲבָדִֹםlaʿăbādiōm slaves), and some of our daughters are brought into bondage (נִכְבָּשׁוֹתnikbāšôt subjections, not necessarily slavery) already,” (כָּבַשkābaš kovash.) The root from which these two words are formed in no sense means slavery, but to reduce, to subdue, to humble; and in this sense is used in Esther vii. 8, and translated “force.” But this word aids very much in showing what idea was affixed to the word ebed; and we ask to compare this passage of Nehemiah with Jer. xxxiv. 8–16: “This is the word that came unto Jeremiah from the Lord, after that king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim liberty unto them; * * * that every man should let his man-servant, (עַבְדּ֔וֹʿabdô male slave,) and every man his maid-servant שִׁפְחָת֛וֹšipḥātô, being a Hebrew or Hebrewess, go free; that none should serve (עֲבָד־ʿăbād- slave) himself of them, to wit, of a Jew his brother. Now, when all the princes, and all the people which had entered into the covenant, heard that every one should let his man-servant (עַבְדּ֔וֹʿabdô male slave), and every one his maid-servant, go free, that none serve themselves (עֲבָד־ʿăbād- slave themselves), of them any more, then they obeyed and let them go. But afterwards they turned and caused the servants (הָ֥עֲבָדִיםhāʿăbādîm ha abadim, slaves), and the hand-maids, whom they had let go free, to return. Therefore the word of the Lord came to Jeremiah, from the Lord, saying, Thus saith the Lord, the God of Israel, I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bond-men (עֲבָדִ֖יםʿăbādîm ebedim, slaves), saying, At the end of seven years, let go every man his brother a Hebrew, which hath been sold unto thee; and when he hath served thee (וַֽעֳבָ֖דְךָwaʿŏbādĕkā slaved for thee) six years, thou shalt let him go free from thee; but your fathers hearkened not unto me, neither inclined their ear. And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name. But ye turned and polluted my name, and caused every man his servant, (עַבְדּוֹʿabdô ebeddo, slave,) and every man his hand-maid, whom he had set at liberty at their pleasure, to return, and brought them into subjection (וַתִּכְבְּשׁ֣וּwattikbĕšû) to be unto you for servants (לַֽעֲבָדִ֖יםlaʿăbādîm for slaves), and for hand-maids.” The comparison of these passages proves the fact that Nehemiah and Jeremiah used the word ebed to mean a slave, without any variation of meaning. Nor will we hold Nehemiah responsible for his word כָּבַשׁkābaš kavash, subjection, being translated bondage. Neh. vii. 66, 67, gives an account of the captive Israelites that returned from Susa and Babylon to Jerusalem. “And the whole congregation together was forty and two thousand three hundred and threescore. Besides their man-servants (עַבְדֵיהֶ֤םʿabdêhem male slaves), and their maid-servants, of whom there were seven thousand three hundred and thirty score.” We trust that so varied, particular, and descriptive are the records left in the holy books through which we may search out what the Hebrews meant by their use of the word ebed (עבדʿbd), that its certainty and definiteness must place the inquiry beyond doubt. But as in this instance the word כָּבַשׁkābaš kavash has been translated bondage, it may be well to give a few examples of its use in the holy books, that all may see and know that its meaning is totally distinct from that of slavery. Gen. i. 28: “Multiply and replenish the earth and subdue it,” וְכִבְשֻׁהָwĕkibšuhā. Num. xxxii. 22: “And the land be subdued וְנִכְבְשָׁ֥הwĕnikbĕšâ before the Lord.” 29: “And the land shall be subdued וְנִכְבְּשָׁהwĕnikbĕšâ before you.” Josh. xviii. 1: “And the land was subdued נִכְבְּשָׁ֖הnikbĕšâ before them.” 2 Sam. viii. 1: “Which he subdued,” כִּבֵשׁkibēš. 2 Chron. ix. 18: “With a footstool,” וְכֶבֶשׁwĕkebeš because a footstool was in the place of subjection. Zech. ix. 15: “And subdue וְכָ֥בְשׁוּwĕkābĕšû with sling-stones.” Micah vii. 19: “He will subdue יִכְ֖בּוֹשׁyikbôš our iniquities.” The foregoing examples, we trust, are sufficient to disabuse the mind of the idea of any synonyme of meaning of these two words.