Never Again Will We Be Slaves

Slavery in the Bible

11th-century manuscript of the Hebrew Bible with Targum, Exodus 12:25-31

The Franks Catafalque is an 8th-century Anglo-Saxon whalebone catafalque, the back of which depicts the enslavement of the Jewish people at the lower right.

The Bible contains many references to slavery, which was a mutual practice in antiquity. Biblical texts outline sources and the legal condition of slaves, economic roles of slavery, types of slavery, and debt slavery, which thoroughly explain the establishment of slavery in Israel in antiquity.^[1] The Bible stipulates the treatment of slaves, particularly in the Sometime Testament.^{[ii] [3] [4]} At that place are also references to slavery in the New Attestation.^{[5] [6]}

Many of the patriarchs portrayed in the Bible were from the upper echelons of gild and the owners of slaves and enslaved those in debt to them, bought their fellow citizens' daughters as concubines, and perpetually enslaved strange men to piece of work on their fields.^[7] Masters were men, and it is not axiomatic that women were able to own slaves until the Elephantine papyri in the 400s BC.^[vii] Other than these instances, it is unclear whether or not state-instituted slavery was an accepted do.

It was necessary for those who owned slaves, especially in large numbers, to be wealthy considering the masters had to pay taxes for Jewish and non-Jewish slaves considering they were considered part of the family unit. The slaves were seen every bit an of import part of the family unit'due south reputation, peculiarly in Hellenistic and Roman times, when the slave companions for a adult female were seen as a manifestation and protection of a woman's honor.^[7] As time progressed, domestic slavery became more prominent, and domestic slaves, normally working as an banana to the married woman of the patriarch, allowed larger houses to run more than smoothly and efficiently.^[7]

In the 19th century The states, abolitionists and defenders of slavery debated the Bible's message on the topic.^{[8] [ix]} Abolitionists used texts from both the Old and New Testaments to argue for the manumission of slaves, and against kidnapping or "stealing men" to ain or sell them equally slaves.^{[10] [xi]}

Slavery in antiquity [edit]

Slaves had a variety of different purposes. To determine the function, many scholars look at repetitive descriptions in texts that were written effectually the same time and reports of other cultures from the well-documented Greco-Roman culture.^[7] One of the main functions of slaves was as status symbols for the upper members of society, especially when it came to dowries for their daughters. These slaves could be sold or given abroad as needed, but also showed that the family was capable of providing generous amounts for their daughters to be married off. They also catered to the needs of the temple and had more domestic abilities such equally keeping upwardly the household and raising farm animals and small amounts of crops. Masters often took reward of their slaves being at their beck and phone call by requiring them to perform duties in public that the primary had the ability to practice himself. This showed a level of luxury which extended beyond the private sphere into the public.^[7] In improver to showing luxury, possession of slaves was necessary for a good family unit background, and many wealthy men viewed their colleagues who possessed only few slaves as the type of individual who needed to exist pitied.^[7]

Former Testament [edit]

War captives [edit]

The Israelites did non generally get involved in distant or large-scale wars, and plain capture was not a meaning source of slaves.^[12]

The taking of female captives is encouraged by Moses in Numbers 31. Subsequently existence instructed by Yahweh to have vengeance upon the Midianites, Moses tells the Israelites to impale the male children and nonvirgin females but accept the immature virgins for themselves.^[13] Kent Brown at Whitworth University claims that since the army did non receive a direct instruction past Yahweh to take the virgin girls convict, this cannot be justified as the obeying of a divine order; rather the Israelites enslaved the virgin women of their own initiative.^[fourteen]

In the Deuteronomic Lawmaking, enemy nations that surrendered to the Israelites were to serve as tributaries. However, if they decided to war confronting Israel, all the men were to be killed and all the women and children were to be considered spoils of war.^[fifteen]

If the soldier desired to marry a captured foreigner he was to take her dwelling to his house, shave her head, pare her nails, and discard her captive's garb. She would remain in his business firm a full month, mourning for her begetter and mother, afterward that he could go in to her and exist her husband, and she be his wife. If he afterwards wished to end the relationship, he could not sell her into slavery.^[sixteen]

Harold C. Washington of the Saint Paul School of Theology cites Deuteronomy 21:x-14 as an instance of how the Bible condones sexual violence committed by Israelites; they were taking reward of women who, as war captives, had no recourse or means of self defense force.^[17]

M.I. Rey at the Graduate Institute of Religious Studies at Boston University argues that the passage is an endorsement of not simply sexual slavery but genocidal rape, as the capture of these women is justified on the grounds of their not existence Hebrew. Rey further argues that these women were non viewed every bit equals to Hebrew women, just rather as war trophies, and thus their captors had no qualms in engaging in sexual violence.^[18] However, the biblical command never specifies that the war in question is against non-Hebrews, just rather confronting generic "enemies", a term used in reference to Israelites besides every bit foreigners,^[xix] and several wars between Israelite armies are recorded in the Bible.^[twenty]

According to many Jewish commentators, the laws of the captive woman are non intended to encourage capture and forced marriage of women, but rather view it as inevitable in wartime and seek to minimize its occurrence and brutality.^{[21] [22]} By this view, the laws of Deuteronomy 21:12-13 (that the captive woman must shave her caput, spend a calendar month in mourning, etc. before marriage) are intended "to remove [the captor'south] desire for her, and so that he not accept her as wife".^[23]

Avoiding slaves [edit]

The Deuteronomic Code forbids the Israelites from handing over avoiding slaves to their masters or oppressing them, and instructs that these fugitives should exist allowed to reside where they wish.^[24] Although a literal reading would indicate that this applies to slaves of all nationalities and locations, the Mishnah and many commentators consider the rule to accept the much narrower application, to but those slaves who flee from outside Israelite territory into information technology.^{[25] [26]}

Blood slavery [edit]

It was likewise possible to exist born into slavery.^[27] If a male Israelite slave had been given a wife by his owner, so the wife and any children which had resulted from the wedlock would remain the belongings of his owner, co-ordinate to the Covenant Lawmaking.^[28] Although no nationality is specified, 18th-century theologians John Gill (1697–1771) and Adam Clarke suggested this referred only to Canaanite concubines.^{[29] [30]}

Debt slavery [edit]

Like the residual of the Ancient Nigh East, the legal systems of the Israelites divided slaves into different categories: "In determining who should benefit from their intervention, the legal systems drew two important distinctions: between debt and chattel slaves, and between native and foreign slaves. The regime intervened first and foremost to protect the former category of each--citizens who had fallen on difficult times and had been forced into slavery by debt or dearth."^[31]

Poverty, and more generally a lack of economic security, compelled some people to enter debt bondage. In the Ancient Virtually East, wives and (not-adult) children were dependents of the head of household and were sometimes sold into slavery by the husband or father for financial reasons. Evidence of this viewpoint is found in the Lawmaking of Hammurabi, which permits debtors to sell their wives and children into temporary slavery, lasting a maximum of iii years. The book of Leviticus as well exhibits this, allowing foreign residents to sell their ain children and families to Israelites, although no limitation is placed on the duration of such slavery.^[32] Biblical authors repeatedly criticize debt slavery, which could be attributed to loftier taxation, monopoly of resources, high-interest loans, and collapse of higher kinship groups.^[vii]

Debt slaves were ane of the ii categories of slaves in ancient Jewish society. As the proper name implies, these individuals sold themselves into slavery in order to pay off debts they may accept accrued.^[1] These individuals were not permanently in this situation and were unremarkably released after six to seven years. Chattel slaves, on the other hand, were less common and were commonly prisoners of war who retained no private right of redemption. These chattel slaves engaged in full-time menial labor, often in a domestic capacity.^[1]

The earlier^{[33] [34] [35] [36]} Covenant Lawmaking instructs that, if a thief is caught after sunrise and is unable to make restitution for the theft, then the thief should exist enslaved.^[37]

Marriage To slaves [edit]

Marriage with slaves was not unheard of or prohibited.These female slaves were treated more similar women than slaves which may have resulted, co-ordinate to some scholars, due to their sexual role, which was particularly to "breed" more slaves.

Being sold to exist a wife was common in the ancient world. Throughout the Onetime Attestation, the taking of multiple wives is recorded many times.^{[38] [39]} An Israelite father could sell his single daughters into servitude, with the expectation or understanding that the master or his son could eventually marry her (equally in Exodus 21:7-11.) It is understood by Jewish and Christian commentators that this referred to the sale of a daughter, who "is non arrived to the historic period of twelve years and a day, and this through poverty."^[40]

And if a homo sells his daughter to exist a slave, she shall not go out as the male slaves practice. If she does non please her principal, who has matrimonial her to himself, and then he shall let her exist redeemed. He shall have no correct to sell her to a foreign people, since he has dealt deceitfully with her. And if he has betrothed her to his son, he shall bargain with her co-ordinate to the custom of daughters. If he takes some other married woman, he shall not diminish her food, her clothing, and her marriage rights. And if he does not practice these three for her, then she shall go out gratis, without paying money.

The lawmaking as well instructs that the woman was to be allowed to be redeemed^[41] if the human being bankrupt his betrothal to her. If a female person slave was betrothed to the primary'southward son, then she had to exist treated every bit a normal daughter. If he took another wife, so he was required to proceed supplying the same amounts of nutrient, clothing, and conjugal rights to her.^[42] The code states that failure to comply with these regulations would automatically grant free manumission to the enslaved adult female,^[43] while all Israelite slaves were to be treated as hired servants.^[44]

The betrothal clause seems to have provided an exception to the police of release in Deuteronomy fifteen:12 (cf. Jeremiah 34:14), in which both male person and female Israelite servants were to be given release in the seventh year.^[45]

The penalty if an Israelite engaged in sexual action with an unredeemed female slave who was betrothed was that of scourging, with Jewish tradition seeing this every bit simply referring to the slave,^{[46] [47]} (versus Deuteronomy 22:22, where both parties were stoned, beingness gratis persons), too as the human confessing his guilt and the priest making atonement for his sin.^[48]

Permanent enslavement [edit]

Equally for Israelite slaves, the Covenant Code allows them to voluntarily renounce their seventh-year manumission and become permanent slaves (literally being slaves forever).^[49] The Law crave that the slaves confirmed this want "earlier God",^[49] a phrase which has been understood to mean at either a religious sanctuary,^{[l] [51]} before judges,^[52] or in the presence of household gods.^[53] Having done this, slaves were and so to accept an awl driven through their ear into a doorpost by their principal.^[49] This ritual was common throughout the Aboriginal Virtually E, being practiced past Mesopotamians, Lydians, and Arabs;^[53] in the Semitic world, the ear symbolised obedience (much every bit the heart symbolises emotion, in the modern western world), and a pierced earlobe signified servitude.

Slave merchandise [edit]

The Holiness lawmaking of Leviticus explicitly allows participation in the slave trade,^[54] with non-Israelite residents who had been sold into slavery being regarded as a blazon of property that could exist inherited.

Working conditions [edit]

The Ten Commandments brand articulate that honouring the Shabbat was expected of slaves, not just their masters.^[55] The after^{[34] [35] [36]} The book of Deuteronomy, having repeated the Shabbat requirement, also instructs that slaves should be allowed to celebrate the Sukkot festival.^[56]

Leviticus instructs that during the Sabbatical Year, slaves and their masters should swallow food which the land yields, without being farmed.^[57] This commandment not to piece of work the country is directed at the landowner and does non mention slaves, but other verses imply that no produce is sown by anyone in this twelvemonth,^[57] and command that the country must "lie fallow".^[58] It is non mentioned whether slaves receive residuum from non-agronomical piece of work during this year.

Different the other books, Leviticus does non mention the freeing of Israelite slaves after half-dozen years, instead but giving the vague instruction that Israelite slaves should non to exist compelled to work with rigour;^[59] Maimonides argues that this was to be interpreted equally forbidding open up-ended work (such as keep doing that until I come back), and that disciplinary action was not to include instructing the slave to perform otherwise pointless work.^{[34] [60]}

A special instance is that of the debtor who sells himself as a slave to his creditor; Leviticus instructs that in this state of affairs, the debtor must not be made to practice the work of slaves, simply must instead be treated the same every bit a hired servant.^[61] In Jewish tradition, this was taken to mean that the debtor should not exist instructed to do humiliating work - which only slaves would exercise - and that the debtor should be asked to perform the craft(s) which they usually did before they had been enslaved, if information technology is realistic to practice so.^{[34] [lx]}

Injury and bounty [edit]

The before^{[34] [35] [36]} Covenant Code provides a potentially more valuable and straight form of relief, namely a degree of protection for the slave's person (their torso and its wellness) itself. This codification extends the bones lex talionis (....eye for an center, molar for a molar...),^[62] to compel that when slaves are significantly injured past their masters, manumission is to exist the compensation given; the canonical examples mentioned are the knocking out of an eye or a tooth.^[63] This resembles the earlier Code of Hammurabi, which instructs that when an injury is done to a social inferior, budgetary compensation should be made, instead of carrying out the basic lex talionis; Josephus indicates that by his time it was acceptable for a fine to be paid to the slave, instead of manumitting them, if the slave agreed.^[64] Nachmanides argued that it was a biblically allowable duty to liberate a slave who had been harmed in this way.^[34]

The Hittite laws and the Code of Hammurabi both insist that if a slave is harmed by a 3rd party, the tertiary political party must financially compensate the owner.^[65] In the Covenant Code, if an ox gores a slave, the ox owner must pay the servant'south master a 30 shekel fine.^[66]

The murder of slaves by owners was prohibited in the Police covenant. The Covenant Lawmaking conspicuously institutes the death punishment for beating a free man to decease;^[67] in dissimilarity, beating a slave to death was to exist avenged but if the slave does not survive for one or two days after the beating.^[68] Abraham ben Nathan of Lunel, a twelfth-century Provençal scholar, Targum, and Maimonides debate that avenged implies the death penalty,^{[34] [sixty]} but more recent scholars view it every bit probably describing a lesser punishment.^[69] A number of modern Protestant Bible versions (such as the New Living Translation, New International Version and New Century Version) interpret the survival for one or two days every bit referring to a full and speedy recovery, rather than to a lingering death, as favoured by other recent versions (such as the New Revised Standard Version, and New American Bible).

Manumission [edit]

In a parallel with the shmita system the Covenant Code prescribes automatic manumission of male Israelite slaves after they accept worked for half dozen years;^[70] this excludes not-Israelite slaves, and specifically excludes Israelite daughters, who were sold into slavery by their fathers, from such automatic seventh-year manumission. Such were bought to exist matrimonial to the owner, or his son, and if that had not been washed, they were to be allowed to be redeemed. If the marriage took identify, they were to exist set costless if her husband was negligent in his bones marital obligations.^[71] The afterwards^{[34] [35] [36]} Deuteronomic Code is seen by some to contradict^[34] elements of this instruction, in extending automatic seventh twelvemonth manumission to both sexes.^[72]

The Deuteronomic Code also extends^[73] the seventh-year manumission dominion by instructing that Israelite slaves freed in this way should be given livestock, grain, and wine, as a departing gift;^[74] the literal pregnant of the verb used, at this betoken in the text, for giving this gift seems to exist hang circular the neck.^[34]The Gift is described in The 1901 Jewish Encyclopedia every bit representing a gift of produce rather than of coin or clothing;^[34] many Jewish scholars estimated that the value of the three listed products was almost 30 shekels, so the gift gradually came to be standardised as produce worth this fixed value.^[75] The Bible states that one should not regret freeing the Slave, for slaves were worth Twice the Hired hand to The Master;^[76] Nachmanides enumerates this as a command rather than just as a slice of advice.^[34]

Co-ordinate to Jeremiah 34:8–24, Jeremiah also demanded that King Zedekiah manumit (free) all Israelite slaves (Jeremiah 34:9). Leviticus does not mention seventh-year manumission; instead information technology only instructs that debt-slaves, and Israelite slaves owned by foreign residents, should exist freed during the national Jubilee^[three] (occurring either every 49 or every 50 years, depending on interpretation).^[53]

While many commentators see the Holiness Code regulations as supplementing the prior legislation mandating manumission in the seventh year,^{[77] [78] [79]} the otherwise potentially long expect until the Jubilee was somewhat alleviated by the Holiness Lawmaking, with the education that slaves should be allowed to buy their freedom by paying an amount equal to the total wages of a hired servant over the entire menstruum remaining until the adjacent Jubilee (this could be up to 49 years-worth of wages). Claret relatives of the slave were besides allowed to buy the slave'south freedom, and this became regarded every bit a duty to exist carried out by the next of kin (Hebrew: Become'el).^[80]

In the Old Testament, the differences between male and female enslavement were vast. Deuteronomic code applied mostly to men, while women were able to be subjected to a much different type of slavery. This alter in status would require a female person debt slave to get a permanent fixture of the household by fashion of marrying the father or the begetter'southward son. Deuteronomy 21:9 states that the female person slave must be treated every bit a daughter if such permanent status is to be established.^[81]

Abolition of slavery [edit]

According to the Jewish Encyclopedia, the slavery of Israelites was abolished past the prophets after the destruction of the Temple of Solomon.^[82] The prophet Nehemiah rebuked the wealthy Israelites of his day for continuing to own Israelite slaves.^[83]

New Testament [edit]

Slavery is mentioned numerous times in the New Testament. The word "retainer" is sometimes substituted for the word "slave" in English language translations of the Bible.

Gospels [edit]

The Bible says that Jesus healed the ill slave of a centurion^[84] and restored the cut off ear of the high priest's slave.^[85] In his parables, Jesus referenced slavery: the dissipated son,^[86] ten gold coins,^[87] unforgiving tenant,^[88] and tenant farmers.^[89] Jesus' educational activity on slavery: spiritual slavery,^[ninety] a slave having two masters (God and mammon),^[91] slavery to God,^[92] acting as a slave toward others,^[93] and the greatest amongst his disciples being the least of them.^[94] Jesus also taught that he would give burdened and weary laborers rest.^[95] The Passion narratives are interpreted by the Catholic Church equally a fulfillment of the Suffering Servant songs in Isaiah.^[96]

Jesus' view of slavery compares the human relationship between God and humankind to that of a principal and his slaves. Iii instances where Jesus communicates this view include:

Matthew xviii:21-35: Jesus' Parable of the Unmerciful Servant, wherein Jesus compares the human relationship betwixt God and humankind to that of a chief and his slaves. Jesus offers the story of a chief selling a slave along with his wife and children.

Matthew twenty:20-28: A series of remarks wherein Jesus recognizes it is necessary to exist a slave to be "first" amid the deceased entering heaven.

Matthew 24:36-51: Jesus' Parable of the Faithful Servant, wherein Jesus once more compares the relationship between God and humankind to that of a master and his slaves.

Epistles [edit]

In Paul's letters to the Ephesians, Paul motivates early Christian slaves to remain loyal and obedient to their masters like they are to Christ. Ephesians half-dozen:five-8 Paul states, "Slaves, exist obedient to your homo masters with fear and trembling, in sincerity of center, as to Christ" which is Paul instructing slaves to obey their master.^[97] Similar statements regarding obedient slaves can be found in Colossians 3:22-24, 1 Timothy six:1-2, and Titus 2:9-x.^{[98] [99] [100]} In Col iv:ane Paul advises members of the church, who are slave masters, to "treat your slaves justly and adequately, realizing that yous also have a Principal in heaven."^[101] Calculation to Paul's advice to masters and slaves, he uses slavery as a metaphor. In Romans ane:ane Paul calls himself "a slave of Christ Jesus" and afterwards in Romans 6:18 Paul writes "Y'all have been set up free from sin and become slaves to righteousness."^{[102] [103]} Also in Galatians, Paul writes on the nature of slavery inside the kingdom of God. Galatians 3:27-29 states "there is neither slave nor free person, there is non male and female person; for you are all one in Christ Jesus."^[104] Nosotros find similar patterns of speech and understanding near slavery in Peter's epistles. In 1 Peter two:xviii, Saint Peter writes "Slaves, exist subject to your masters with all reverence, not only to those who are expert and equitable but besides to those who are perverse."^[105] In 1 Timothy one:10, Paul condemns enslavers with the sexually immoral, abusers of themselves with mankind, enslavers, liars, perjurers, and whatsoever else is contrary to sound doctrine.

Philemon [edit]

The Epistle to Philemon has get an of import text in regard to slavery; it was used by pro-slavery advocates also equally by abolitionists.^{[106] [107]} In the epistle, Saint Paul writes to Saint Philemon that he is returning Saint Onesimus, a fugitive slave, back to him; however, Paul also entreats Philemon to regard Onesimus, who he says he views as a son, not as a slave just as a beloved brother in Christ. Philemon is requested to treat Onesimus every bit he would treat Paul.^[108] According to Catholic tradition, Philemon freed Onesimus.^[109]

Manumission [edit]

The prospect of manumission is an thought prevalent within the New Testament. In contrast to the Old Testament, the New Attestation'due south criteria for manumission encompasses Roman laws on slavery as opposed to the shmita system. Manumission inside the Roman arrangement largely depends on the fashion of enslavement: slaves were oftentimes foreigners, prisoners of war, or those heavily indebted. For strange-born individuals, manumission was increasingly baggy; however, if subject to debt slavery, manumission was much more concrete: freedom was granted in one case the debt was paid. Children were oft offered to creditors equally a class of payment and their manumission was determined ab initio(at the get-go) with the pater(family head).^[81] This manicipia(enslavement) of children by the pater did not exclude the selling of children into sexual slavery. If sold into sex activity slavery, the prospect of complete manumission became much less probable under the stipulations of Roman Law. being sold into sexual slavery meant greater chance of perpetual servitude, by way of explicit enslavement or forced marriage.

I of the start discussions of manumission in the New Attestation can exist seen in Paul's interaction with Philemon's slave Onesimus. Onesimus was held captive with Paul, equally he was a fugitive, run-abroad slave. Paul proceeds to baptize the slave Onesimus, and and so writes to his possessor, Philemon, telling him that he will pay whatever fee Onesimus owes for his fugitive condition. Paul does non explicitly enquire Philemon for Onesimus's manumission; however, the offer a "fee" for Onesimus's escape has been discussed equally a possible latent form of manumission.^[110] Paul's treatment of Onesimus additionally brings into question of Roman slavery as a "closed" or "open" slave system. Open up slave systems allow for incorporation of freed slaves into society after manumission, while closed systems manumitted slaves even so lack social agency or social integration.^[110] Roman slavery exhibited characteristics of both, open and airtight, systems which further complicates the letter from Paul to Philemon regarding the slave Onesimus.

In the fourth dimension of the New Testament, there were 3 modes in which a slave could exist manumitted past his or her principal: a volition could include a formal permission of manumission, a slave could exist alleged complimentary during a census, or a slave and master could become before a provincial official.^[110] These modes of manumission lend evidence to propose that manumission was an everyday occurrence, and thus complicates New Attestation texts encouraging manumission. In 1 Corinthians 7:21, Paul encourages enslaved peoples to pursue manumission; however, this manumission could exist connoted in the boundaries of a airtight slave system in which manumission does not equate to consummate freedom.^[110] Modes of manumission, in the New Testament, are in one case once again disputed in a letter from Paul to Galatians in which Paul writes "For freedom Christ has ready us free".^[111] This proclamation explicitly implies that Christ has manumitted his apostles; however, it is unclear every bit to whether this manumission is fleeting, and that Christ has at present purchased them. The parables present within the Gospels further complicate ideas of manumission. Christ vividly outlines the deportment of dutiful slaves, but these dutiful actions never warrant a slave's manumission from his or her main. Jesus thus never explicitly states that slaves should be manumitted for being consistently dutiful, only he is, however, complicit in violence shown towards unruly slaves, equally seen in Matthew'due south parable of the Unfaithful Slave.^[112] This seemingly perpetual dutifulness is also shown to be expected in Ephesians: "Slaves, obey your masters with fear and trembling, in singleness of center, as y'all obey Christ; non simply while existence watched, and in order to delight them, but as slaves of Christ, doing the will of God from the middle".^[113] Such sentiments in the New Testament suggest that dutiful work and obedience was non for the hope of manumission, but rather a necessary symbol of obedience in the eyes of God.

Nineteenth-century debates on abolition [edit]

An argument made repeatedly is that the slavery mentioned in the Bible is quite different from chattel slavery practiced in the American South, and that in some cases the word "slave" is a mistranslation. For example, Hebrew slaves in Biblical and Talmudic times had many rights that slaves in the American South did not accept, including the requirement that slaves are freed subsequently vii years of servitude. (State of israel'due south foreign slaves, by contrast, were enslaved for life.)

Meet also [edit]

• Abolitionism
• Abolitionism in the Uk
• Abolitionism in the United States
• Christian views on slavery
• Catholic Church and slavery
• Islamic views on slavery
• Jewish views on slavery
• Slave bible
• Transatlantic slave trade

References [edit]

1. ^ ^{a b c} Tsai, Daisy Yulin (2014). Human being Rights in Deuteronomy: With Special Focus on Slave Laws. BZAW. Vol. 464. De Gruyter. ISBN978-3-11-036320-iii.
2. ^ Exodus 21:ii–half dozen
3. ^ ^{a b} Leviticus 25:39–55
4. ^ Deuteronomy fifteen:12–18
5. ^ Ephesians 6:5
6. ^ 1 Timothy 6:1
7. ^ ^{a b c d e f g h} Hezser, Catherine (2005). Jewish Slavery in Antiquity. Oxford. ISBN9780199280865.
8. ^ Stringfellow, A Scriptural defense of slavery, 1856
9. ^ Raymund Harris, Scriptural researches on the licitness of the slave, (Liverpool: H. Hodgson, 1788)
10. ^ John R. McKivigan, Mitchell Snay, Religion and the Antebellum Debate Over Slavery
11. ^ George B. Cheever, D.DGod Confronting Slavery, p. 140
12. ^ Anchor Bible Dictionary, David Noel Freedman (master ed.), DoubleDay:1992
13. ^ Numbers 31:17–18
14. ^ Brown, Ken (Leap 2015). "Vengeance and Vindication in Numbers 31". Journal of Biblical Literature. 134 (1): 65–84. doi:10.15699/jbl.1341.2015.2561.
15. ^ Deuteronomy 20:ten–15
16. ^ Deuteronomy 21:10–14
17. ^ Washington, Harold C. (1998). ""Lest He Die in the Battle and Another Human being Take Her: Violence and the Construction of Gender in the Laws of Deuteronomy xx–22,"". Gender and Police force in the Hebrew Bible and the Aboriginal Near East: 186–213.
18. ^ Rey, Thou.I. "Reexamination of the Foreign Female Captive: Deuteronomy 21:10–14 as a Example of Genocidal Rape". Journal of Feminist Studies in Religion. 32 (1): 37–53. doi:10.2979/jfemistudreli.32.1.04.
19. ^ 1 Samuel eighteen:29, 25:22; i Kings 21:20; etc.
20. ^ Judges twenty; one Kings 12:21, 15, etc.
21. ^ Kiddushin 22a; Rashi Deuteronomy 21:11 ("The Torah only spoke to oppose the evil inclination: if [God] did not allow her, he would accept her in violation of the police")
22. ^ Israel Zvi Gilat, "'Conquest by War' in Jewish Law: The Beautiful Woman Case", Netanya Academic College School of Constabulary
23. ^ Abarbanel, commentary to Deuteronomy 21
24. ^ Deuteronomy 23:16–17
25. ^ Gittin 45a
26. ^ Keil and Delitzsch OT Commentary on Deuteronomy 23, accessed 28 December 2015
27. ^ Peake's commentary on the Bible (1962), on Exodus 21:2-11
28. ^ Exodus 21:1–4
29. ^ "Exodus 21 - John Gill'south Exposition of the Bible - Bible Commentary". www.ewordtoday.com . Retrieved 15 September 2017.
30. ^ "Adam Clarke's Bible Commentary - Exodus 21". www.godrules.net . Retrieved 15 September 2017.
31. ^ A History of Ancient Almost Eastern Police force (2 vols). Raymond Westbrook (ed). Brill:2003
32. ^ Leviticus 25:44
33. ^ Richard Elliott Friedman, Who wrote the Bible?
34. ^ ^{a b c d e f chiliad h i j yard l} Jewish Encyclopedia (1901), commodity on Law, Codification of
35. ^ ^{a b c d} Anthony Campbell & Mark O'Brien, Sources of the Pentateuch (2000)
36. ^ ^{a b c d} William Edward Addis, The Documents Of The Hexateuch (2006), Volume 2
37. ^ Exodus 22:2–3
38. ^ Gn. 25:1; cf. 1Ch. ane:32; Gn. 30:4; 31:17; cf. Gn. 35:22; 2Sam. 12:eleven; cf. 2Sam. 20:iii
39. ^ David Noel Freedman, Allen C. Myers, Astrid B. Brook, Eerdmans lexicon of the Bible, p. 273
40. ^ "Exodus 21:7 Commentary - John Gill's Exposition of the Bible". Bible Study Tools . Retrieved 15 September 2017.
41. ^ cf. Leviticus 25:47-55
42. ^ Exodus 21:vii–10
43. ^ Exodus 21:11
44. ^ Leviticus 25:46; cf. one Kings 9:11
45. ^ Gill, Deuteronomy fifteen:12
46. ^ "Leviticus nineteen:20 Commentary - John Gill's Exposition of the Bible". Bible Report Tools . Retrieved 15 September 2017.
47. ^ Peake's commentary on the Bible (1962), on Leviticus 19:20-22
48. ^ Leviticus 19:twenty–22
49. ^ ^{a b c} Exodus 21:half dozen
50. ^ New American Bible, footnote to Exodus 21:6
51. ^ Thomas Kelly Cheyne and John Sutherland Black, Encyclopaedia Biblica (1903), article on Slavery
52. ^ King James Version and the New International Version translations
53. ^ ^{a b c} Benzinger, Immanuel (1903). "Slavery". In Thomas Kelly Cheyne; John Sutherland Black (eds.). Encyclopædia Biblica. Vol. four. columns 4653–4658. New York: MacMillan.
54. ^ Leviticus 25:44–46
55. ^ Exodus xx:ix
56. ^ Deuteronomy 16:14
57. ^ ^{a b} Leviticus 25:1–13
58. ^ Exodus 23:11
59. ^ Leviticus 25:43; Leviticus 25:53
60. ^ ^{a b c} Maimonides, Mishneh Torah
61. ^ Leviticus 25:39
62. ^ Exodus 21:24
63. ^ Exodus 21:26–27
64. ^ Josephus, Antiquities of the Jews, 4:8:35
65. ^ Peake's commentary on the Bible (1962), on Exodus 21:xviii-27
66. ^ Exodus 21:32
67. ^ Exodus 21:12
68. ^ Exodus 21:20–21
69. ^ Jewish Encyclopedia (1901), article on Avenger of Claret
70. ^ Exodus 21:ii
71. ^ Exodus 21:7–11
72. ^ Deuteronomy 15:12; cf. Jeremiah 34:ix,xiv
73. ^ Peake's commentary on the Bible (1962), on Deuteronomy 15:12-xviii
74. ^ Deuteronomy 15:13–14
75. ^ Kiddushin 17a, baraita
76. ^ Deuteronomy 15:eighteen
77. ^ Keil & Delitzsch Commentary on the Old Testament, Lev_25:36-41
78. ^ Dr. John Gill's Exposition of the Entire Bible, Lev 25:40
79. ^ Albert Barnes' Notes on the Bible, Lev 25:39-40
80. ^ Jewish Encyclopedia (1901), article on Go'el
81. ^ ^{a b} Jackson, Bernard South. "Biblical laws of Slavery: a comparative arroyo." Slavery and Other Forms of Unfree Labour 86 (1988): 101.
82. ^ Jewish Encyclopedia: Antislavery Movement and the Jews: Emancipation in the Bible
83. ^ Chabad: Nehemiah v
84. ^ Luke 7:2
85. ^ Luke 22:51
86. ^ Luke xv:22
87. ^ Luke xix:thirteen
88. ^ Matthew 18:26
89. ^ Matthew 21:34
90. ^ John eight:35
91. ^ Matthew vi:24
92. ^ John xv:15
93. ^ John thirteen:14
94. ^ Luke 22:26
95. ^ Matthew xi:28
96. ^ Catechism of the Catholic Church 623
97. ^ Eph 6:v-8
98. ^ Col 3:22
99. ^ one Timothy 6:i
100. ^ Titus two:9
101. ^ Col 4:i
102. ^ Romans ane:1
103. ^ "Romans six:18". www.usccb.org . Retrieved 2020-05-03 .
104. ^ Galatians 3:27
105. ^ 1 Peter 2:18
106. ^ Faith and the Antebellum Debate Over Slavery, by John R. McKivigan, Mitchell Snay
107. ^ God Against Slavery, p. 140, past Rev. George B. Cheever, D.D
108. ^ Philemon 1:i–25
109. ^ Cosmic.Com: St. Onesimus
110. ^ ^{a b c d} Glancy, Jennifer A. Slavery in early on Christianity. Fortress Printing, 2002.
111. ^ Galatians 5:i
112. ^ Matthew 24:45-51
113. ^ Ephesians half-dozen:five

External links [edit]

• Nave'due south Topical Alphabetize - Slavery

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Source: https://en.wikipedia.org/wiki/The_Bible_and_slavery

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