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David Hill notes that while labourers would frequently have more than one employer, it was impossible for a slave to have two masters and the author of Matthew may have chosen the slave metaphor as the clearer one. [3] However, Morris notes that Acts 16:16 mentions a slave with more than one master. What Jesus is noting is not a legal ...
Hebrews would be punished if they beat a slave causing death within a day or two, [12] and would have to let a slave go free if they were to destroy a slave's eye or tooth, [13] force a slave to work on the Sabbath, [14] return an escaped slave of another people who had taken refuge among the Israelites, [15] or to slander a slave. [16]
Islam also allowed the acquisition of lawful non-Muslim slaves who were imprisoned, slaves purchased from lands outside the Islamic state, as well as considered the boys or girls born to slaves as slaves. [114] Islamic law treats a free man and a slave unequally in sentencing for an equivalent crime. [115]
There were two words used for female slaves, which were amah (אָמָה) and shifhah (שִׁפְחָה). [31] Based upon the uses in different texts, the words appear to have the same connotations and are used synonymously, namely that of being a sexual object, though the words themselves appear to be from different ethnic origins.
Some Italian maritime states continued the slave trade. The only Christian area where agricultural slaves were economically significant was the south of the Iberian peninsula. Slaves from wars with Muslims, both in the Reconquista and Christian attempts to expand into North Africa, were augmented with slaves from sub-Saharan Africa. Spain and ...
To clarify what he meant by being "made free," Jesus answered them, "very truly, I tell you, everyone who commits sin is a slave to sin" (John 8:34). By his words being "made free," Jesus meant being "made free" from "bondage to sin." [68] Continuing his reply, Jesus added, "if the Son makes you free, you will be free indeed" (John 8:36).
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Paul, the author of several letters that are part of the New Testament, requests the manumission of a slave named Onesimus in his letter to Philemon, [3] writing "Perhaps the reason he was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother" (Philemon 15-16).