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The yoke here is given in opposition to the yoke of sin and the Mosaic law, under which they had previous been groaning. The law of the Gospel is called a yoke, according to John McEvilly, because like every other law, "it binds us to certain duties, and forbids us to transgress certain limits". In the same way it is called a "burden" because ...
Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, dispenses them as a master. [6]
The Museum of the Bible, during a 2018 exhibition called "The Slave Bible: Let the Story Be Told", exhibited an example from 1807. This bible was one of three copies of this version, and is owned by Fisk University. It was printed by Law and Gilbert of London, for the Society for the Conversion of Negro Slaves. [5]
Slavery is at the heart of a crucial biblical tale: the story of Moses. The book of Exodus opens by describing a new Egyptian pharaoh who has forced the Israelites into slavery.
The Bible states that one should not regret freeing the Slave, for slaves were worth Twice the Hired hand to The Master; [80] Nachmanides enumerates this as a command rather than merely as a piece of advice. [27] According to Jeremiah 34:8–24, Jeremiah also demanded that King Zedekiah manumit (free) all Israelite slaves (Jeremiah 34:9).
Stand firm, therefore, and do not submit again to a yoke of slavery. [3] The Greek of the verse's first part is considered awkward, that among many possibilities, it is suggested to be a conclusion of the Hagar-Sarah allegory or a short independent bridging paragraph between the allegory and the new themes in the chapters 5 and 6. [4]
Hebrews would be punished if they beat a slave causing death within a day or two, [17] and would have to let a slave go free if they were to destroy a slave's eye or tooth, [18] force a slave to work on the Sabbath, [19] return an escaped slave of another people who had taken refuge among the Israelites, [20] or to slander a slave. [21]
The traditional lyrics hold out hope that the slave can rise up and escape slavery, and the nature of the call-and-response asks both the singing respondents and the listener for greater sacrifice to reach the next level. [7] The spiritual implies that God's promise to the Biblical patriarch Jacob will also lead the slave to freedom. [8]