The Israelite to serve as a hired servant.

47, the case of the Israelite, who became the servant of the stranger, the words are, "If he SELL HIMSELF unto the stranger.

1. No servant from the Strangers, could remain a servant in the family of an Israelite, without becoming a proselyte.

We argue that they became servants of their own accord, 1. Because to become a servant in the family of an Israelite, was to abjure idolatry, to enter into covenant with God[A], to be circumcised in token of it, to be bound to the observance of the Sabbath, of the Passover, the Pentecost, and the Feast of Tabernacles, and to receive instruction in all the particulars of the moral and ceremonial law.

[Footnote A: Maimonides, who wrote in Egypt about seven hundred years ago, a contemporary with Jarchi, and who stands with him at the head of Jewish writers, gives the following testimony on this point: "Whether a servant be born in the power of an Israelite, or whether he be purchased from the heathen, the master is to bring them both into the covenant.

But that postponement of the circumcision of the foreign servant for a year (or even at all after he had entered the family of an Israelite) of which the Mishnic doctors speak, seems to have been a mere usage.

Further, the objector's assumption destroys itself; for the same command which protected the foreign servant from the power of his master, protected him equally from the power of an Israelite.

Every Israelite was commanded to respect his free choice, and to put him in no condition against his will.

The Israelite was to serve six yearsthe Stranger until the jubilee[A].

[Footnote A: Both classes may with propriety be called permanent servants; even the bought Israelite, when his six-years' service is contrasted with the brief term of the hired servant.]

On the other hand, the Israelites, owning all the soil, and an inheritance of land being a sort of sacred possession, to hold it free of incumbrance, was, with every Israelite, a delicate point, both of family honor and personal character.

To mitigate, as much as possible, such a calamity, the law, instead of requiring the Israelite to continue a servant until the jubilee, released him at the end six years[A], as, during that timeif, of the first classthe partition of the patrimonial land might have taken place; or, if of the second, enough money might have been earned to disencumber his estate, and thus he might assume his station as a lord of the soil.

An inheritance of land seems to have filled out an Israelite's idea of worldly furnishment.

Agriculture being pre-eminently a Jewish employment, to assign a native Israelite to other employments as a business, was to break up his habits, do violence to cherished predilections, and put him to a kind of labor in which he had no skill, and which he deemed degrading.

The Israelite, was an agricultural servant.

I. It should be kept in mind, that both classes of servants, the Israelite and the Stranger, not only enjoyed equal natural and religious rights, but all the civil and political privileges enjoyed by those of their own people, who were not servants.

In this connection we may add that if a servant neglected the observance of any ceremonial rite, and was on that account excommunicated from the congregation of Israel, such excommunication excluded him also from the family of an Israelite.

In other words he could be a servant no longer than he was an Israelite.

720 And 'tis my wish, the next successor's reign, May make no other Israelite complain.

So, in the example, "Behold an Israelite indeed," the true construction seems to be, "Behold, here is indeed an Israelite;" for, in the Greek or Latin, the word Israelite is a nominative, thus: "Ecce verè Israëlita.

So, in the example, "Behold an Israelite indeed," the true construction seems to be, "Behold, here is indeed an Israelite;" for, in the Greek or Latin, the word Israelite is a nominative, thus: "Ecce verè Israëlita.

So, in the example, "Behold an Israelite indeed," the true construction seems to be, "Behold, here is indeed an Israelite;" for, in the Greek or Latin, the word Israelite is a nominative, thus: "Ecce verè Israëlita.

If we make it a transitive verb, the reading should be, "Behold a true Israelite;" for the text does not mean, "Behold indeed an Israelite."

If we make it a transitive verb, the reading should be, "Behold a true Israelite;" for the text does not mean, "Behold indeed an Israelite."

And as allies of this horde, bankrupt Christian noblemen, their worn-out lands mortgaged to the Israelite, but good cavalrymen, withal, armored, and with dragonwings on their helmets; and among the Christians, adventurers of various tongues, soldiers of fortune out for plunder and booty in the name of the Cross the "black sheep" of every Christian family.