To show more clearly that the word עֶבֶד _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 עֶבֶד _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 עֶבֶד _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 בְֹחָרָ֑ן, 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. הַנֶּפֶשׁ _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 עֶבֶד _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 (עֲבָדִים _abadim_), and
maid-servants, and she-asses, and camels.” The word _men-servants_ is
translated from the plural of עֶבֶד _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_ (עבדים _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_
(עֲבֻדָּֽה _abuddah_, _slaves_, a plural formation of _ebed_), and the
Philistines envied him.”!!!
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