OLD TESTAMENT.
1. Hebrew Terms.
The Hebrew terms used in reference to this subject are עָבַד, auvadh, "to serve;" the noun, עֶבֶד, evedh, "servant" or "bondman," one contracting service for a term of years; שָּׂכִיר, saukir, a "hired servant" daily or weekly; אָמָה, aumau, and שִׁפְחָה, shiphechau, "maid-servant" or "handmaid;" but there is no term in Hebrew synonymous with our word slave, for all the terms applied to servants are, as we shall show, equally applicable and applied to free persons.
The verb עָבַד, auvadh, according to Gesenius, signifies primarily, to labor; then, to labor for one's self, for hire, or compulsory labor as a captive or prisoner of war. Gen. 2:5, 15; 3:23; 29:15. Ex. 20:9; 21:2. Next, national servitude as tributary to others; as Sodom and the cities of the plain to Chedorlaomer, Gen. 14:4; Esau to Jacob, Gen. 25:23; the Israelites in Canaan to surrounding nations, Moabites, Philistines, and others, Judg. 3:8; Jer. 27:7, 9. Next, national and personal servitude or serfdom, as of the Israelites in Egypt. Lastly, the service of God or idols, Judg. 3:7, &c. From these and similar passages we see that neither the generic nor specific meaning of the term, taken in its connections, implies chattel slavery, but labor, voluntary, hired, or compulsory, as of tributary nations or prisoners of war, whose claim to regain, if possible, their freedom and rights, is ever admitted and acted on; showing that freedom is the normal state of man, subjection and compulsory servitude the abnormal and unnatural.
But it is objected that, though the proper meaning of the verb "to serve" does not imply chattel slavery, it is certain that the derived noun עֶבֶד, evedh, translated "servant" and "bondman" in our version, is frequently used to designate involuntary servitude, the service of one "bought with money," and therefore a chattel slave. We reply, By far the most frequent use of this term, as is well known, represents either the common deferential mode of address of inferiors to superiors, or equals to equals, used then and to-day in the East, or the political subordination of inferior to superior rank invariably existing in Eastern governments. Otherwise we have Jacob saying to Esau, "The children which God hath graciously given thy" slave; and Joseph's brethren saying to him, "Thou saidst to thy slaves, Bring him down to me." "When we came up to thy slave my father." Saul's officers and soldiers are his slaves, David is Jonathan's, and vice versa; Abigail, David's wife, is his slave; his people, officers, and even embassadors are all his slaves; all are slaves to each other, and none are masters, unless it be the king.
How, then, can we properly define the meaning and status of the term "servant" in any particular passage? We answer, only by the context and the usage of the particular time and place, so far as known.
2. The Curse of Canaan.
We first meet with the term "servant" in the oft-disputed passage, Gen. 9:25-27: "Cursed be Canaan; a servant of servants shall he be unto his brethren.... Blessed be the Lord God of Shem, and Canaan shall be his servant." ... Now, as we have no state of servitude in the context or the usage of the times with which to compare this, and as only Canaan and his descendants are included in the curse, we must look to their subsequent history for the fulfillment of the prophecy, and the kind of servitude there implied.
We find the descendants of Canaan and their land defined in Gen. 10:15-20. They were not the Africans, as some ignorantly assert, but the Canaanites, who dwelt in Canaan, and were there destroyed by the Israelites, or rendered tributaries, except the Gibeonites, who were doomed to be "hewers of wood and drawers of water,"