Рет қаралды 21,101
When we address the reality of debt- and chattel-slavery in the Hebrew Bible, we find that there are a number of relatively common objections that arise in response. This video will seek to address these objections, and they are listed with time stamps in the description below. Enjoy!
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Question #1 (03:18): "Don't verses like Leviticus 19:33-34 and Exodus 12:48 demonstrate that foreigners were given the same rights as Israelites and were to be treated with love and kindness? How could God condone slavery and also give these commands? We must be misunderstanding passages like Leviticus 25:44-46."
Question #2 (12:22): "Doesn't the word "olam" just mean an indistinct period of time, and not "forever?" I mean, terms like "forever" and "eternal" can only be attributed to God. Thus, "olam" in Leviticus 25:46 must mean simply "slaves for an indefinite period of time," and could really just mean "slaves for a six-year period of time."
Question #3 (18:06): "Doesn't Leviticus 25:47 and the situation described there show that all things were equal for Israelites and foreigners?"
Question #4 (19:22): "I looked up the verb 'you will take' in Deuteronomy 21:11 in the Greek, and my Bible program says that it is in the "subjunctive mood." When I look into the subjunctive, it tells me that verbs that are in the subjunctive mood are "contingent," and that the subjunctive mood expresses contingency. Doesn't this mean that the 'taking' of a captive virgin as a wife was 'contingent' on her agreeing to be taken, since the verb is contingent?"
Question #5 (23:04): "Doesn't Leviticus 25:41, where the children and the debt slave are released in the Year of Jubilee, contradict Exodus 21:4, where the children are not released upon the slave's release?"
Scholarly Quotations (25:15): Here we provide numerous scholarly quotations from peer-reviewed sources concerning various aspects of Old Testament slavery.
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The Atheist Handbook to the Old Testament
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Learn to Read Ancient Sumerian for the Absolute Beginner
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Did the Old Testament Endorse Slavery?
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Learning to Pray in a Dead Language: Education and Invocation in Ancient Sumerian
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Sources cited in video:
Gregory Chirichigno, Debt-Slavery in Israel and the Ancient Near East (Sheffield, 2009).
Michael Fox, Proverbs 10-31 (Yale University Press, 2009).
Tikva Frymer-Kensky, "Anatolia and the Levant: Israel" in Raymond Westbrook (ed.), A History of Ancient Near Eastern Law (2 vols. Brill, 2003) 975-1046.
Erhard Gerstenberger, Leviticus (Westminster, 1996).
R. K. Harrison, Leviticus: An Introduction and Commentary (Intervarsity, 1980).
Harry Hoffner, "Slavery and Slave Laws in Ancient Hatti and Israel" in Daniel Block (ed.), Israel: Ancient Kingdom or Late Invention? (B&H Academic, 2008) 130-155.
Christiana van Houten, The Alien in Israelite Law: A Study of the Changing Legal Status of Strangers in Ancient Israel (Sheffield, 2009).
Bernard Jackson, Wisdom-Laws: A Study of the Mishpatim of Exodus 21:1-22:16 (Oxford University Press, 2006).
Jan Joosten, People and Land in the Holiness Code: An Exegetical Study of the Ideational Framework of the Law in Leviticus 17-26 (Brill, 1996).
Bernard Levinson, "The Birth of the Lemma: The Restrictive Interpretation of the Covenant Code's Manumission Law by the Holiness Code (Lev 25:44-46)" (JBL 124, 2005) 617-639.
Carol Myers, Exodus (Cambridge University Press, 2005).
Richard Nelson, Deuteronomy (Westminster, 2004).
J. Edward Owens, Leviticus (Liturgical Press, 2011).
Anthony Phillips, "The Laws of Slavery: Exodus 21.2-11" (JSOT 30, 1984) 51-66.
Jeffrey Tigay, The JPS Torah Commentary: Deuteronomy (Jewish Publication Society, 2003).
Raymond Westbrook and Bruce Wells, Everyday Law in Biblical Israel: An Introduction (Westminster, 2009).