Monday, March 8, 2021

Richard E. Averbeck on Chattel Slavery in Ancient Israel

  

. . . the debt slave regulations in Leviticus 25:39-43 tell us that if an Israelite became so poor and destitute that he even lost his family landed estate, then he and his family could enter into “debt slavery” until the Year of Jubilee, when his landed estate would revert back to him. Moreover, they must not make him and his family “serve as slaves.” They were to be treated “as hired or bound laborers.” Furthermore, if an Israelite family lost its family estate to a non-Israelite who lived in the land, “As a laborer hired by the year they shall be under the alien’s authority, who shall not, however, rule with harshness over them in your sight” (Lev. 25:53). These regulations demonstrate that the Israelites differentiated between debt slaves (fellow Israelites and chattel slaves (foreigners). The last clause of Leviticus 25:53 shows us that, in contrast to debt slavery, chattel slavery could become harsh.

 

In the meantime, Leviticus 25:44-46 turns directly to the issue of chattel slaves. There must be no Israelite chattel slaves in ancient Israel, but ownership of foreign chattel slaves was allowed. Even non-Israelite chattel slaves, however, had certain protections, as we can discern from the injury regulations in Exodus 21:20-21, 26-27, 32 . . . chattel slaves sometimes were refugees from war (cf. regarding Egypt, Allam, S, 2001. “Slaves.” Oxford Encyclopedia of Ancient Egypt 3:294-95). Deuteronomy 21:10-14 deals with the female war refugee whose parents were killed in war. If an Israelite man found her attractive and wanted to take her as a wife, he may bring her into his house, provide for her recovery from the ear, and allow to mourn her parents for a month. After that he may take her for a wife. The law concludes, “But if you are not satisfied with her, you shall let her go free and not sell her for money. You must not treat her as a slave, since you have dishonored her” (v. 14). Furthermore, according to Deuteronomy 23:15-16, “Slaves who have escaped to you from their owners shall not be given back to them. They shall reside with you, in your midst, in any place they choose in any one of your towns, wherever they please; you shall not oppress them.” The assumption was that if they ran away, it was because they were being maltreated, and they must not be sent back for more of the same. (Richard E. Averbeck, “Slavery in the World of the Bible,” in Jonathan S. Greer, John W. Hilbert, and John H. Walton, eds., Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts [Grand Rapids, Mich.: Baker Academic, 2018], 429)