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,”
עַבְדָּ֛י֯ךְיך. v. 11: “We are the servants,” עַבְדוֹהִי, having
relevance to their devotedness to God. vi. 16 commences with the word
יַֽעֲבַ֣דוּ, 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_ עֲבָדִ֣ים, yet our God hath not
forsaken _us in our bondage_,” וּבְעַבְדֻתֵ֔נוּ. 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_ הָּעֶ֣בֶד, the Ammonite heard of it”—“And
Tobiah the _servant_ הָעֶ֣בֶד, 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_ (כֹֽ֠בְשִׁים _kovshim_) sons and our daughters
to be _servants_ (לַֽעֲבָדִֹם _slaves_), and some of our daughters are
brought into _bondage_ (נִכְבָּשׁוֹת _subjections_, not necessarily
slavery) already,” (כָּבַש _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_, (עַבְדּ֔וֹ _male slave_,) and every
man his maid-servant שִׁפְחָת֛וֹ, being a Hebrew or Hebrewess, go free;
that none should _serve_ (עֲבָד־ _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_ (עַבְדּ֔וֹ _male slave_), and every one his maid-servant,
go free, that none _serve themselves_ (עֲבָד־ _slave themselves_), of
them any more, then they obeyed and let them go. But afterwards they
turned and caused the _servants_ (הָ֥עֲבָדִים _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 (עֲבָדִ֖ים _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 (וַֽעֳבָ֖דְךָ _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_, (עַבְדּוֹ _ebeddo_, _slave_,) and every
man his _hand-maid_, whom he had set at liberty at their pleasure, to
return, and brought them into _subjection_ (וַתִּכְבְּשׁ֣וּ) to be unto
you for _servants_ (לַֽעֲבָדִ֖ים _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 כָּבַשׁ
_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_
(עַבְדֵיהֶ֤ם _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_ (עבד), that its certainty and definiteness must place
the inquiry beyond doubt. But as in this instance the word כָּבַשׁ
_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,” וְכִבְשֻׁהָ. _Num._
xxxii. 22: “And the land _be subdued_ וְנִכְבְשָׁ֥ה before the Lord.”
29: “And the land _shall be subdued_ וְנִכְבְּשָׁה before you.” _Josh._
xviii. 1: “And the land _was subdued_ נִכְבְּשָׁ֖ה before them.” 2
_Sam._ viii. 1: “Which he _subdued_,” כִּבֵשׁ. 2 _Chron._ ix. 18: “With
a footstool,” וְכֶבֶשׁ because a footstool was in the place of
subjection. _Zech._ ix. 15: “And _subdue_ וְכָ֥בְשׁוּ with
sling-stones.” _Micah_ vii. 19: “He will _subdue_ יִכְ֖בּוֹשׁ 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.
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