Chapter XXIX: Part 29

“And a garden was planted eastward in Eden.” Garden is translated from גַן _gan_. The word is derived from גַנּן _ganan_. The word means, to protect, protection, a thing protected. The idea expressed by it is not confined to a single walled area; but the two words are often used together, as if it was intended to convey the idea of the fact that the protection extended to the whole of Eden. And it may be well conceived that _innocency_ was its protection. Here cunning art never wove its web for the entanglement of its victim. Here no crocodile tears enticed sympathy within the reach of harm. Here no vile wretch ever betrayed a brother’s confidence. Here the lion and the lamb might have couched together, and the infant have played with the tiger’s paw. We are aware that some modern scholars consider the description of the garden of Eden by Moses a mere picture of the mind. Rosenmaeler says that it is on a par with Virgil’s description of the Elysian fields. This class of philosophers consider the whole as a fiction: but man had his commencement somewhere, and it is a fact that four large rivers, answering to the outlines of the general description of Moses, do flow from fountain-heads not more than thirty or forty miles apart, in the central and most elevated region of Armenia. These streams meander through the same countries described by him, and exhibit the same mineral productions: nor would it be any thing remarkable, if investigation should yet prove that they were all indebted to one and the same source. Let us consider then, whether it was not a fact that the garden of Eden was not confined to a little plat of ground, but included a whole district of country, embracing the visible sources of the rivers named: a district of country, from the mildness of its climate, fruitfulness, and other causes of pleasure and delight, exceedingly well adapted to the early residence of man. We have therefore no well founded reason to believe that the account given by Moses of the garden of Eden was a fiction, independent of Divine authority. But his account must be understood so as to be consistent with itself, and with the facts now existing of which it speaks. We are not under the necessity of supposing that the felicity of our first parents was confined to the locality named: a paradise was to them anywhere. It was their innocence, not the location, that made it so; and thus they were driven out of paradise, perhaps, without a change of location. The use of the word _ebed_ עבד, in ii. 15 of _Genesis_, might then well be of the same foreshadowing import as in the first instance of its use, even before the creation of man. For, who must not conclude, when man was first placed in paradise, that God did not as clearly see his apostasy then, as now? By his wisdom, power, and mercy, all nature was ready-prepared for the change, and poor fallen man, without change of habitation, found that habitation no longer heaven, and commenced his first act of slavery by the vain attempt to hide himself from God and his own contempt. And here, let us remark, _we find the true commencement of slavery_. “And Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin is the _servant_ (δουλος, _slave_) of sin.” _John_ viii. 34. _Force_, _disease_, _ruin_, and _death_ were now introduced to man. For, “A. _servant_ (עָ֑בֶד _slave_) will not be corrected by words.” _Prov._ xxix. 19. God had mercifully contrived that he should be forced to action. “He that _tilleth_ (עֹבֵ֣ד _slaveth_) of bread; but he that followeth after vain persons shall have poverty enough.” _Prov._ xxviii. 19. When God made “every plant of the field before it was in the earth, and every herb of the field before it grew,” foreseeing the apostasy of man—its poisonous effect upon his moral and physical condition—its direct influence to produce immediate ruin and death, he also provided, ordained, and decreed a relation, a law between man and his mental and physical wants, which must cleave unto him, upon his apostasy, and be of the utmost value and efficacy in alleviating, removing, and preventing the final evils incident to his poisoned condition. This relation, law, institution, was the _ebeduth_, the _institution of slavery_, as expressed in _Ezra_ ix. 8, 9: “And give us a little reviving _in our bondage_ (עֲבדתנוּ _ebeduthenu_, _slavery_). For we were _bond-men_ (עֲבָדִ֣ים _abedim_, _slaves_), and yet our God hath not forsaken us in our bondage,” עבדתנוּ. So in 2 _Chron._ xii. 8: “Nevertheless, ye shall be his _servants_ (לעבדים _le-obedim_, his _slaves_), that they may know my _service_ (עֲב֣וֹדָתִ֔י _slavery_), and the _service_ (וַֽעְבוֹדַ֖ת _and the slavery_) of the kingdoms of the countries.” So in _Esther_ vii. 4: “For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for _bond-men_ (וְלִשְׁפָח֤וֹת לַֽעֲבָדִ֨ים) and bond-women, I had held my tongue.”

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LESSON X.

Towards the close of the book of Deuteronomy, Moses, having delivered to the children of Israel such of the laws of the Almighty as were then deemed necessary for their government and guidance, proceeds to inform them of the consequences of disobedience; and boldly informs them, xxviii. 15, “But, if it shall come to pass if thou wilt not hearken unto the voice of the Lord thy God, to observe and to do all his commandments, and his statutes which I command thee this day, that all these curses shall come upon thee and overtake thee. 16: Cursed shalt thou be in the city, and cursed shalt thou be in the field. 17: Cursed shall be thy basket and thy store. 18: Cursed shall be the fruit of thy body and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. 19: Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 20: The Lord shall send upon thee cursing, vexation, and rebuke, in all thou settest thy hand unto for to do, until thou be destroyed, and until thou perish quickly, because of the wickedness of thy doings whereby thou hast forsaken me.” “And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee. Thou shalt see it no more again, and there ye shall be sold unto your enemies for _bond-men_ (לַֽעֲבָדִ֥ים( for _slaves_), and bond-women, and no man shall buy you.” They should be so trifling and worthless that no one would wish to buy them. _Josh._ ix. 23–27: “Now, therefore, ye are cursed, and there shall none of you be freed from being bond-men (עֶ֗בֶד _slaves_), and hewers of wood and drawers of water,” &c. “And Joshua made them that day hewers of wood and drawers of water, for the congregation, and for the altar of the Lord, even unto this day.”

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LESSON XI.

Before closing this subject we offer a few more examples of the Hebrew use of this word. “Who is David? and who is the son of Jesse? There be many _servants_ (עֲבָדִ֔ים _slaves_) now-a-days that break away every man from his master.” 1 _Sam._ xxv. 10. Nabal pretended in his drunkenness, that he might be a runaway _slave_. 1 _Kings_ ii. 29, 40: “And it came to pass at the end of three years, that two of the _servants_ (עֲבָדִים_ebedim_, _slaves_) of Shimei ran away unto Achish, son of Maachah king of Gath; and they told Shimei, saying, Behold thy _servants_ (עַבְדֶּךָ _slaves_) be in Gath. And Shimei arose and saddled his ass, and went to Gath to Achish to seek his _servants_ (עֲבָדָיו _slaves_), and Shimei went and brought his _servants_ (עֲבָדָ֖יו _slaves_) from Gath.” 1 _Kings_ ix. 20, 21, and 22: “And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebuzites, which were not of the children of Israel, their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon these did Solomon levy a tribute of _bond-service_ (עָבֶד _obed_, _slavery_) unto this day. But of the children of Israel did Solomon make no _bond-men_,” (עָבֶד _ebed_, _slaves_.) 2 _Chron._ viii. 9: “But of the children of Israel did Solomon make no _servants_ (לַֽעֲבָדִ֖ים _la ebedim_, no _slaves_) for his work, (לִמְלַאכְתּ֑וֹ _his works_, _labours_.) But they were men of war, and chief of his captains, and captains of his chariots and horsemen.” 2 _Kings_ iv. 1: “Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant, my husband, is dead, and thou knowest that thy servant did fear the Lord, and the creditor is come to take unto him my two sons to be _bond-men_,” (לַֽעֲבָדִ֖ים _la ebedim_, for _slaves_.) In 1 _Chron._ xxvii. 26, this word is used in a sense quite analogous to slave-labour, thus: “And over them that did the _work_ (_meleketh_, _i.e._ the particular work or labour) of the field for _tillage_ (לַעֲבֹדַת _slave-labour_) of the ground, was Ezra, the son of Chelub.” _Job_ i. 2, 3: “And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five thousand yoke of oxen, and five hundred she-asses, and a very great _household_.” The word “household” is here translated from וַֽעֲבֻדָּה a body of slaves, _i. e._ a large family of slaves. _Job_ iii. 19: “The small and the great are there, and the _servant_ (וְעֶבֶד _ve ebed_, master.” _Job_ xxxi. 13: “If I did _despise_ (מִשְׁפַּטַ _misjudge_) the cause of my _man-servant_,” (עַֽבְדִּי my _slave_.) _Job_ xxxix. 9: “Will the unicorn be willing to _serve_ thee?” (עָבְדֶךָ be a _slave_ to thee.) _Ps._ cxvi. 16: “O Lord, truly I am thy _servant_ (עַבְדֶךָ _obedeka_, _slave_); I am thy _servant_ (עַבְדֶּךָ _slave_), and the son of thy _hand-maid_ (אֲמָתֶ֑ךָ _amatheka_, _female slave_): thou hast loosed my bonds.” It is a little remarkable how similar is this sentiment of David to one expressed by St. Paul. _Prov._ xii. 9: “He that is despised and hath a _servant_ (עֶבֶד _ebed_, _slave_) is better than he that honoureth himself and lacketh bread.” _Prov._ xvii. 2: “A wise _servant_ (עֶבֶד _ebed_, _slave_), shall rule over a son that causeth shame, and shall have part of the inheritance among the brethren.” _Prov._ xxx. 21, 22, 23: “For three things is the earth disquieted, and for four which it cannot bear: For a _servant_ (עֶבֶד _ebed_, _slave_) when he _reigneth_ (יִמְ֑לוֹךְ _imlok_), and a fool when he is filled with meat. For an odious woman when she is married, and a _hand-maid_ (וְשִׁפְחָה _female slave_) that is heir to her mistress.” _Eccl._ ii. 7. “_I got me_ (קָנִ֨יתִי _kanithi_, _I purchased_) _servants_ (עֲבָדִ֣ים _male slaves_) and _maidens_ (וּשְׁפָח֔וֹת _female slaves_), and had servants born in my house.” _Eccl._ vii. 21: “Also take no heed unto all words that are spoken, lest thou hear thy _servant_ (עַבְדְךָ _slave_) curse thee.” _Jer._ ii. 14: “Is Israel a _servant_ (הָעֶבֶד _slave_)? is he a home-born _slave_? why is he spoiled?” In the latter part of this quotation, the word עבד _ebed_ is not expressed in Hebrew, but _understood_, as is often the case in English: yet King James’s translators did not hesitate to supply it in English with the word _slave_, giving indisputable proof of what they understood the word _ebed_ to mean, and also, that they used the English word _servant_ as a synonyme of the word _slave_. The omission to express the word עֻבֶד _ebed_ in Hebrew, in this instance, has the effect to make the idea conveyed by the prophet more emphatic; and hence the translators seem to have felt the necessity of using the most forcible synonyme, in order that they might truly and beyond doubt convey the full import of the prophet’s meaning. _Mal._ i. 6: “A son honoureth his father, and a _servant_ (וְעֶ֣בֶד _slave_) his master.” This passage is a connecting link in a chain of reasoning, and the prophet continues thus: “If then I be a father, where is my honour? If I be a _master_, where is my fear? saith the Lord of hosts unto you, O priests that despise my name. And ye say, Wherein have we despised thy name?” As though they were astonished at the accusation! And this is the answer—7: “Ye offer polluted bread upon mine altar.” A figure, to show that they had become wholly disobedient, and held in disregard the law of God. By their disobedience, they were degenerating from the condition of the son to that of the _ebed_. Instead of being influenced by love, they were about to be operated upon by fear, and hence the prophet continues, ii. 1: “And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings, yea, I have cursed them already, because ye do not lay it to heart. 3: Behold, I will corrupt your seed, and spread dung upon your faces.” He would curse them with the hateful curse of Cain. And we beg to notice this scriptural glancing at the doctrine that a course of sin does produce some change upon the physical man,—some change of countenance, which is continued, degenerating and deteriorating the succeeding generations,—and ask, is not such a doctrine alluded to in _Ezek._ xviii. 2, “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” And, again, in _Ps._ lviii. 2, 3: “The wicked are estranged from the womb: they go astray as soon as they are born, speaking lies. Their poison is like the poison of a serpent.” Again, in _Jer._ vii. 19: “Do they provoke me to anger? saith the Lord. Do they not provoke themselves to the confusion of their own faces?” And, in _Isa._ iii. 9: “The show of their countenance doth witness against them, and they declare their sin as Sodom. They hide it not. Wo unto their soul! for they have rewarded evil unto themselves.” _Jer._ xiii. 22: “If thou say in thy heart, wherefore have these things come upon me? for the greatness of thine iniquities are thy skirts discovered and thy heels made bare.” And ii. 22: “For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God.” We will not enter into the examination of this doctrine at present, but hasten to close our view of the Hebrew use of the word עבד _ebed_. In _Joel_ iii. 2 (ii. 29th of the English text) is this remarkable passage: “And also upon the _servants_ (הָֽעֲבָדִ֖ים _ha ebedim_, the _male slaves_) and upon the _hand-maids_ (הַשְּׁפָח֑וֹת _hashshephahoth_, the _female slaves_) in those days will I pour out my Spirit.” This passage was translated at Jerusalem by St. Peter, into Greek. See _Acts_ ii. 18: “And on my _servants_, and _on my hand-maids_ (δουλους και επι τας δουλας), will I pour out in those days my Spirit,”—using those Greek words that most unconditionally mean a _slave_, and showing as effectually as language can show, and proving as distinctly as language can prove, that St. Peter well understood these words of Joel to mean _male_ and _female slaves_. He translates the passage, referring to it, and quoting it. There can have been no mistake. Besides, the passage is rendered definite by its particularity; for the preceding sentence avers that his Spirit should be poured out “upon all flesh,” and goes on to particularize, “your sons” and “daughters,” “your old men,” “your young men,” and then in this passage includes the _slaves_, thus explaining whom he means by “all flesh.” It was on the day of Pentecost, when the disciples of Jesus Christ “were all with one accord in one place, and suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared upon them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost.” _Acts_ ii. 1, 2, 3.

Such were the circumstances under which this translation was made—just after the death of Jesus Christ. Circumstances more solemn, more imposing, more awful to the human mind cannot well be conceived. In the immediate presence of God the Father, and the Holy Ghost operating upon the mind of St. Peter!! Should any one, timorous, decline to believe men, or mortals, permit us, in the name of that Jehovah whose work we all are, to call their reflection on what may be the nature of that sin which contemns, denies, or treats as untruth the very language of the Holy Ghost.

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LESSON XII.

The Hebrew noun _ebed_ belongs to the declension of _factitious_, _euphonic segholate_ nouns of two syllables, with the tone on the penult and a furtive vowel on the final:

_Singular absolute._ _Construct state._
עָ֑בֶד or עֶבֶד עֶבֶד

_With light suffix._ _Grave suffix._
עַבְדִי עַבְדְכֶם

_Plural absolute._ _Construct state._
עֲבָדִים עַבְדֵי

_With light suffix._ _Grave suffix._[1]
עֲבָדַי עַבְדֵיכֶם

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Footnote 1:

Termed grave, because they always have the tone accent.

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Declined with the personal pronoun, thus:

_Absolute_ _singular_, עֶבֶד _a slave_.
_Suff._ 1. עַבְדִי _my slave_.
2. m. עַבְדְּךָ _thy slave_.
2. f. עַבְדְךְ _thy slave_.
3. m. עַכְדְּךָ _his slave_.
3. f. עַבְדָהּ _her slave_.
1. (plur.) עַבְדֵנוּ _our slave_.
2. m. עַבְדְכֶם _your slave_.
2. f. עַבְדְכֶך _your slave_.
3. m. עַבְדָם _their slave_.
3. f. עַבְדָך _their slave_.
_Absolute_ _plural_, עֲבָדִים _slaves_.
_Suff._ 1. עֲבָדַי _my slaves_.
2. m. עֲבָדֶיךָ _thy slaves_.
2. f. עֲבָדַיִךְ _thy slaves_.
3. m. עֲבָדָיו _his slaves_.
3. f. עֲבָדֶיהָ _her slaves_.
1. (plur.) עֲבָדֵינוּ _our slaves_.
2. m. עֲבָדֵיכֶם _your slaves_.
2. f. עֲבְדֵיכֶן _your slaves_.
3. m. עַבְדֵיהֶם _their slaves_.
3. f. עַבְדֵיהֶן _their slaves_.

Prefixed by a preposition, it will stand thus: בְּעבד _in_, _at_, _with_, &c. a slave; or with ל thus, לְעבד _to_, _at_, _in_, _towards_, _till_, _until_, &c. a slave; or, when the word עבד is used as a verb, it will stand in place of our infinitive mood, thus, לַֽעֲבֹ֨ד _to slave_, as in _Num._ iv. 47. So this word עבד or any form of it may be prefixed by מ as a contraction of ןמ, a preposition of various meanings or applications, as _from_, _apart from_, _of_, _out of_, _by_, &c. &c.; and so it may be prefixed by any of the letters הֶ֥אֱמַנְתִּ֖י forming the word _heemanti_, each prefixed letter giving to the _root word_ some shade of meaning, emphasis, or adjective quality. So, also, it may be prefixed by כּ, used both as a preposition, and as a conjunction, thus, כִּעָבֶד _as_, _so_, _according to_, _after_, _about_, _nearly_, _almost_, &c. &c. _a slave_. Hebrew nouns may also be prefixed by particles of old obsolete words, varying their form, and exceedingly so their phonetic representation; as for example, שְׁלֹמֹה _Shelomah_ was the son and successor of King David. Now שׁ, as the particle of some ancient word, and followed by ל, becomes the sign of the possessive case; but when the word begins with these two letters, they then will be duplicated, as in _Canticles_ iii. 7, מִטָתוֹ שֶׁלִּשְׁלֹמֹה _mittatho shellishlomoh_, _Solomon’s bed_, &c.

Prepositions, sometimes two or more, are, or seem to be, compounded, yet used in the sense of the last in the compound, thus: מִן and עַל used thus, מֵעַל for עַל, or לְמִן for מִן, &c. &c.

The noun עֶבֶד _ebed_ may also be prefixed by a conjunction, thus, וְעבד _and a slave_, &c. &c.

It may also often be compounded with other nouns. Thus, עֹבַדְיָהו _the slave of God_. In this manner the composition of significant terms, and their conversion into proper names, is unlimited: thus, עַבְדּוֹן _the judgment_, or _government of a slave_, and made the name of a city. See _Josh._ ii. 30; also 1 _Chron._ i. 59, the 74th of the English text; and hence the word _abaddon_ has been used by some to signify a place of punishment. We can give but a mere sketch of the grammatical formations and variations of the word _ebed_; aware that even such sketch, can be considered of value only by a few, we refrain from even a glimpse of its phonetic variations and peculiarities, deeming them only interesting to the advanced and more critical of the proficients in the language; but we cannot refrain from giving a sketch of its declension as a verb, for the benefit of the Greek and Roman scholar.

Conjugation of the word עָבַד as a verb, _to slave_, &c.

IN KAL.
_Praet._ 3. p. m. עָבַד
3. f. עָֽבָדָהּ
2. m. עָֽבַדְתָּ
3. (plur.) עָֽבְדוּ
2. m. עָבַדְתֶּם
_Infinitive absolute_, עָבוֹד
_Construct state_, עֲבֹד
_Future_, 3. m. יַעֲבֹד
2. m. תַּעֲבד
3. (plur.) יַעַבְדוּ
3. f. תַּעֲבֹדְנָה
_Imperative_, 2. p. m. עֲבֹד
2. f. עבְדִי
_Participle_, _act._ עוֹבֵד
_pass._ עָבוּד

NIPHAL.
_Praet._ 3. m. נֶעֱבַד
2. m. נֶעֱבַ֫דְתָּ
_Infinitive_, הֵעָבֵד
_Future_, יֵעָבֵד
_Imperative_, הֵעָבֵד
_Participle_, נֶעֱבָד

PIEL, (_poel_, _polel_.)

_Praet._ עִבֵּד
_Infinitive_, עַבֵּד
_Future_, יְעַבֵּד
_Participle_, מְעַבֵּד

PUAL, (_poal_, _polal_.)

_Praet._ עֻבַּד
_Infinitive_, עֻבַּד
_Future_, יְעֻבַּד
_Participle_, מְעֻבָּד

HIPHIL.

_Praet._ הֶעֱבִיד
2. m. הֶעֱבַ֫דְתָּ
_Infinitive_, הַעֲבִיד
_Future_, יַעֲבִיד
_Participle_, מַעֲבִיד

HOPHAL.

_Praet._ הָעֳבַד
_Infinitive_, הָעֳבַד
_Future_, יָעֳבַד
_Participle_, מָעֳבָד

HITHPAEL.

_Praet._ הִתְעַבֵּד
_Infinitive_, הִתְעַבֵּד
_Future_, יִתְעַבֵּד
_Participle_, מִתְעַבֵּד

The unusual conjugations sometimes found in the form of some Hebrew words, _hothpaal_, _pilel_, _pulal_, _hithpalel_, and the Arabic _iq-talla_, _pealal_, _pilpel_, and the Aramaen _tiphel_, and the Syriac _shaphel_, are not known to the writer to have an example in the Hebrew Scriptures in the word עבד, and are therefore not exemplified.

Paradigm of the verb עָבַד _to slave_, as a 1. guttural in KAL.

_Praeter_, _singular_, 3. m. עָבַֽד
3. f. עָֽבְדָֽה
2. m. עָבַֽדְתָּ
2. f. עָבַֽדְתְּ
1. com. עָבַֽדְתִּי
_Plural_, 3. com. עָֽבְדֽוּ
2. m. עֲבַדְתֶּם
2. f. עֲבַדְתֶּֽן
1. com. עָבַֽדְנוּ
_Infinitive absolute_, עָבֽוֹד
_Infinitive construct_, עֲבֹ֖ד
_Imperative_, _singular_, m. עֲבֹ֥ד
f. עִבְדִֽי
_Plural_, m. עִבְד֖וּ
f. עֲבֹֽדְנָה
_Present_, _singular_, 3. m. יַֽעֲבֹֽד
3. f. תַּ֥עֲבֹֽד
2. m. תַּ֖עֲבֹֽד
2. f. תַּ֖עַבְדִ֖י
1. com. אֶֽעֱבֹֽד
_Plural_, 3. m. יַעַֽבְדֽוּ
3. f. תַּֽעֲבֹֽדְנָה
2. m. תַּ֖עַבְדוּ
2. f. תַּ֖עֲבֹֽדְנָה
1. com. נַֽעֲבָֹד
_Pres. apocope_, יַֽעֲבֽד
_Participle_, _active_, עֹבֵד
_passive_, עָבֽוּד

Paradigm of the verb עבד _to slave_, as a 1. guttural in NIPHAL.

_Praeter_, _singular_, 3. m. נֶֽעֱבַֽד
3. f. נֶ֖עֶבְדָ֖ה
2. m. נֶֽעֱבַ֖דְתָּ
2. f. נֶֽעֱבַ֖דְתְּ
1. com. נֶ֖עֱבַֽדְתִּי
_Plural_, 3. com. נֶֽעֶבְד֭וּ
2. m. נֶֽעֱבַדְתֶּם
2. f. נֶֽעֱבַדְתֶּן
1. com. נֶֽעֱבַדְנוּ
_Infinitive_, הֵּעָבֵֽד
_Imperative_, _singular_, m. הֵעָבֵ֖ד
f. הֵעָ֖בְדִֽי
_Plural_, m. הֵֽעָ֖בְדֽוּ
f. הֵעָבֵ֖דְנָה
_Present_, _singular_, 3. m. יֵעָבֵֽד
3. f. הֵּעָבֵֽד
2. m. תֵּעָבֵֽד
2. f. תֵּעָֽבְדִ֖י
1. com. אֵעָֽבֵֽד
_Plural_, 3. m. יֵעָֽבְדֽוּ
3. f. תּעָֽבֵ֖דְנָה
2. m. תֵּעָֽבְד֭וּ
2. f. תֵּ֥עָבֵדְנָה
1. com. נֵעָבֵ֖ד
_Participle_, נֶֽעֱבָֽד

Paradigm of the verb עבד _to slave_, as a 1. guttural in PIHEL or _piel_, (_poel_, _polel_.)

_Praeter_, _singular_, 3. m. עִבֵּ֖ד
3. f. עִבַּדָה
2. m. עִבַּדְתָּ
2. f. עִבַּדְתְּ
1. com. עִבַּדְתִּי
_Plural_, 3. com. עִבְּדֽוּ
2. m. עִבַּדְתֶּם
2. f. עִבַּדתֶּן
1. com. עִבַּדְנוּ
_Infinitive_, עַבֵּד
_Imperative_, _singular_, m. עַבֵּֽד
f. עַבְּדִי
_Plural_, m. עבּדוּ
f. עַבֵּדְנָה
_Present_, _singular_, 3. m. יְעַבֵּֽד
3. f. תּעַבֵּד
2. m. תְּעַבֵּד
2. f. תְּעַבֵּֽד
1. com. אֲעַבֵּֽד
_Plural_, 3. m. יְעַבְדֽוּ
3. f. תְּעַבֵּדְנָה
2. m. תְּעַבֵּדֽוּ
2. f. תְּעַבֵּדְנָה
1. com. נְעַבֵּ֖ד
_Participle_, מְעַבֵּד

Paradigm of the verb עבד _to slave_, as a 1. guttural in PUHAL, (_pual_, _poal_, _polal_.)

_Praeter_, _singular_, 3. m. עֻבַּד
3. f. עֻבְּדָֽה
2. m. עֻבַּדְתָּ
2. f. עֻבַּֽדְתְּ
1. com. עֻבַּֽדְתִּי
_Plural_, 3. com. עֻבְּדוּ
2. m. עֻבַּדְתֶּֽם
2. f. עֻבַּדְתֶּן
1. com. עֻבַּֽדְנוּ
_Infinitive_, עֻבַּֽד
_Present_, _singular_, 3. m. יְעֻבַּד
3. f. תְּעֻבַּֽד
2. m. תְּעֻבַּֽד
2. f. תְּעַבּדִי
1. com. אֲעֻבַּֽד
_Plural_, 3. m. יְעֻבְּדֽוּ
3. f. תְּעֻבְּדֽנָה
2. m. תְּעֻבְּדֽוּ
2. f. תְּעֻבַּֽנָה
1. com. נְעֻבַּֽד
_Participle_, מְעֻבַּֽד

Paradigm of the verb עבד _to slave_, as a 1. guttural in HIPHIL.

_Praeter_, _singular_, 3. m. הֶֽעֱבִֽיד
3. f. הֶֽעֱבִידָה
2. m. הֶֽעֱבַֽדְתָּ
2. f. הֶֽעֱבַֽדְתְּ
1. com. הֶֽעֱבַֽדְתִּי
_Plural_, 3. com. הֶעֱבִֽידוּ
2. m. הֶעֱבַדְתֶּם
2. f. הֶעֱבַדְתֶּן
1. com. הֶעֱבַדְנוּ
_Infinitive_, הַֽעֲבִֽיד
_Imperative_, _singular_, m. הַֽעֲבֵֽד
f. הַֽעֲבִֽידִי
_Plural_, m. הַֽעֲבִֽידוּ
f. הַֽעֲבֵדְנָה
_Present_, _singular_, 3. m. יַֽעֲבִֽיד
3. f. תַּֽעֲבִֽיד
2. m. תַּעֲבִֽיד
2. f. תַּֽעֲבִֽידִי
1. com. אַֽעֲבִֽיד
_Plural_, 3. m. יַֽעֲבִֽידוּ
3. f. תַּֽעֲבֵֽדְנָה
2. m. תַּֽעֲבִֽידוּ
2. f. תַּֽעֲבֵדְנָה
1. com. נַעֲבִֽיד
_Pres. apocope_, יַֽעֲבֵד
_Participle_, מַֽעֲבִֽיד

Paradigm of the verb עבד _to slave_, as a 1. guttural in HOPHAL.

_Praeter_, _singular_, 3. m. הָעֳבַֽד
3. f. הָֽעָבְדָֽה
2. m. הַֽעֳבַֽדְתָּ
2. f. הָֽעֳבַֽדְתְּ
1. com. הָֽעֳבַֽדְתִּי
_Plural_, 3. com. הָֽעָבִדֽוּ
2. m. הָֽעֳבַדְתֶּם
2. f. הָֽעֳבַדְתֶּן
1. com. הָֽעֳבַֽדְנוּ
_Infinitive_, הָֽעֳבַֽד
_Present_, _singular_, 3. m. יָֽעֳבַֽד
3. f. תָּעֳבַד
2. m. תָּעֳבַד
2. f. תָּֽעָבְֽדִי
1. com. אָֽעֳבַֽד
_Plural_, 3. m. יָֽעָבְדֽוּ
3. f. תָּֽעֳבַֽדְנָה
2. m. הָּֽעָבְדוּ
2. f. הָּֽעֳבַֽדְנָה
1. com. נָֽעֳבַֽד
_Participle_, מָֽעֳבָֽד

Paradigm of the verb עבד _to slave_, as a 1. guttural in HITHPAEL.

_Praeter_, _singular_, 3. m. הִתְעַבַּד
3. f. הִתְעַבְּדָה
2. m. הִתְעַבַּדְתָּ
2. f. הִתְעַבַּדְתְּ
1. com. הִתְעַבַּדְתִּי
_Plural_, 3. com. הִתְעַבְּדוּ
2. m. הִתְעַבַּדְתֶּם
2. f. הִתְעַבְּדְתֶּן
1. com. הִתְעַבַּדְנוּ
_Infinitive_, הִתְעַבֵּד
_Imperative_, _singular_, m. הִתְעַבֵּד
f. הִתְעַבְּדִי
_Plural_, m. הִתְעַבְּדוּ
f. הִתְעַבֵּדְנָה
_Present_, _singular_, 3. m. הִתְעַבֵּד
3. f. תִּתְעַבֵּד
2. m. תִּתְעַבֵּד
2. f. תִּתְעַבְּדִי
1. com. אֶתְעַבֵּד
_Present_, _plural_, 3. m. יִתְעַבֵּדוּ
3. f. תִּתְעַבֵּדְנָה
2. m. תִּתְעַבְּדוּ
2. f. תִּתְעַבֵּדְנָה
1. com. נִתְעַבֵּֽד
_Participle_, מִתְעַבֵּד

In close, it may be remarked that there is perhaps no Hebrew verb found in all the forms of conjugation in the Holy Books.

THE END.

-----------------------

Transcriber’s Note

Errors which are readily attributed to printer’s lapses have been corrected, as noted below. There are a number of lapses in the punctuation of quoted matter, which have been rectified as described in the table below. Spelling has been retained, except where the printer seems most likely to be at fault.

Greek words are sometimes given without diacritical marks including in quoted passages, or the marks are incorrect, based upon what we now have for the Greek sources. The Greek is given here as printed.

The Greek ‘ou’ ligature is represented here using the Latin version ‘ȣ’.

Likewise, the typesetting of Hebrew is problematic in many places, particularly with the use of cantillation marks (tropes). In most cases, cantillation for single words or phrases are moot, but the author frequently includes them, not always accurately. Where modern fonts are unable to represent the printed characters, or where the typesetting was faulty, the text will follow the currently accepted forms. Vowel marks are sometimes omitted in the original, and are given here as printed. <span class='htmlonly'>The combination hataf-patah is frequently reversed, and has been corrected everywhere with no further notice. Likewise, the printer seems to have frequently confused the trope merkha with the vowel point meteg, i.e. יְשָׁ֥רְתוּ for יְשָֽׁרְתוּ. The standard Hebrew has been followed here, as noted below.</span> <span class='epubonly'>In this version, bidirectional text cannot be reliably rendered. The author provided a transliteration of most of the Hebrew words and phrases; however a separate transliteration has been included here based on the scheme provided by the Society of Biblical Literature. These appear in bold as =yĕšārĕtû=. These transliterations necessarily lose the cantillation marks. (The same has been done for the Arabic and Syriac words, which are also printed right-to-left.)</span>

On p. 461, the Hebrew word בּוּת requires the vav as printed be a shuruk (וּ) to be read as a vowel 'û'. The character was printed without the dot, and is corrected here.

Arabic, Coptic, and Syriac scripts are rendered using the available Unicode characters. The script used by the author frequently could not be confirmed to match either the stated translations or the transliterations he provided. The Syriac script seems to be the so-called Western script. The Unicode characters follow the Estrangela, which was most widely used. Many of the Arabic words were either unrecognizable, did not match the transliterations given by the author, or both. Best guesses of the author’s intent are provided in the text.

On p. 390, the Arabic word which appears to be متصُعَادࣨ <il arabic_metsuad_390.jpg/>, seems incorrect. The most likely word is مِصعادٌ, which has the meaning given by the author. This has been substituted.

On p. 592, the maqqef (־) in בַּתבְּלִיָּ־עַל is misplaced. The word, from 1. _Samuel_ i. 16, should be בַּת־בְּלִיַּעַל, and has been corrected.

On p. 620, the Arabic غظنٌ does not exist; the author may have intended either عَدْنٌ which means Eden or غَدَن, which means languor, softness, limpness. etc. The former was used here.

Problematic cases with the original images and their replication here, are given below:

On p. 95, the quoted phrase from Ephesians 6:5, ‘And ye masters, do the _same things_ unto them;[’], is missing the closing single quotation mark. The words which follow the semicolon seem to be a paraphrase. The punctuation has been added.

On p. 141, the paragraph beginning ‘In _Judg._ iii. 7, 8, we have as follows:’ has an unclosed double quotation. It is not clear where the citation ends, and the text has been given here as printed.

On p. 486, the citation of Jeremiah li. 55 is misprinted as verse 15. Immediately following, the first of two citations of Isaiah li. 13 should have been to verse 15. These have been corrected. The second reference to verse 13 is correct.

In Lesson IV of Study VII (pp. 516–536), the punctuation of the extracts is inconsistent, and, with just a few exceptions noted below, has been retained as printed.

On p. 630, the Praet. 2 m. conjugation of עבד is printed as עְָבַדְתָּ, which is an invalid combination of vowel marks on the leading ayin. Either עָֽבַדְתָּ or עֳבַדְתָּ would be valid.

p. 10 Acorimus _sic._ Acosimus
(p. 332).

p. 16 legis[l]ator Added.

p. 117 and heal his _servant_ (δοῦλον, Added.
_slave_.)[”]

“And he called his ten _servants_ Added.
(δοῦλους, _slaves_),[”] &c.

Ye shall be made free?[”] Added.

p. 119 commo[m/n]wealth Corrected.

p. 122 co[m/n]formity Corrected.

p. 125 [“]And when the hand of thy God Opening quote
added.

p. 130 “For,[”] says Olybius Missing quotation
mark added.

p. 131 multit[i]utudes Removed.

p. 141 the hand of _Chusan Rishathaim_, Added.
(כּוּשָׁן רִשְׁעֲתַיִם )[”]

p. 151 of four o[f/r] five years old Corrected.

p. 183 property is an exclusive right.[”] Added.

p. 184 to the former.[”] Added.

p. 201 “I[s/t] is the great appointed Corrected.
trial

p. 251 “Their visage is blacker than a Corrected.
coal.[’/”]

p. 267 shows the [“]sentence Removed.

p. 390 רֶנּל should be רֶגּל Corrected.

p. 405 “the spiritual power,[”] Added.

p. 436 “He should be a fugitive and a Added.
vagabond.[”]

p. 437 become black.[’/”] Corrected.

p. 439 Egypt[ai/ia]ns Transposed.

p. 451 di[c/s]tinct Corrected.

p. 456 offered infants and young children _sic._ ‘as’
[a] sacrifice. missing?

p. 465 (מִצְרִ֖ית _Mitsrith_[)] a Removed.
descendant of Misraim,)

p. 475 سُليْمَنࣨ should be شُليْمَنࣨ Corrected.

p. 484 co[n]gnisance Removed.

p. 485 œstus _sic._ œstrus?
castus?

p. 486 li. [15/55] “When her waves do roar Corrected.

Isa. li. [13/15]: “But I am the Corrected.
Lord...

p. 487 _Jer._ [xliv/xlvi]. Corrected.

p. 530 “Such the slave’s nature, but this Corrected.
favours thee.[’/”]

p. 593 _L[e/a]m._iii. 13. Corrected.

p. 597 עָ֣מְׄלָה עָ֭מֵל _sic._ Words are
reversed.

p. 600 _Ps._ lxxxi. 7[0]: “I delivered ‘0’ removed.
מִסֶּ֣בֶל thee.”

p. 602 וַיִּ֥שְׁתַּ֥חֲוְוּ should be וַיִּ֥שְׁתַּ֥חֲוֽוּ Corrected.

p. 610 יַעֲבַֹ֥ד should be יַֽעֲבֹ֥ד Corrected.