If this were a debate, the original poster @Addison's position would be "The bible is holy, slavery is in the bible, then slavery is holy."
This syllogism's crux hinges on believing that if the bible is good, it couldn't endorse something horrific as slavery.
@Stefanshows that the bible condones slavery but codifies ethical treatment in the rabbinical literature. Condoning slavery is the point where many believers suffer from cognitive dissonance - and try to justify their belief that their God would never justify slavery so they can continue to believe God is good all the time.
BUT the very people whose ancestors wrote and lived by the Old Testament with commentary (Talmud) tell us the Hebrew word "ebed" means slave.
- "Where real slaves are referred to, the English versions generally use "bondman" for "'ebed," and "bondwoman" or "bondmaid" for the corresponding feminines (Lev. xxv. 49)."
When one is referring to the old testament, one must take into consideration Hebrew transliteration. They must also consider the Talmud/oral history (Mishnah) that corresponds to understanding the history of Rabbinical literature. In this case, foreign-born enslaved people couldn't own anything - they had no agency.
So, it's a stretch to conclude the bible doesn't endorse chattel slavery. It does.
The Hebrew people had to contend with this fallacy, too - maybe right up until the Egyptians enslaved them.
"Not until the Greek and Roman period, however, does the emancipation of slaves attain, as an institution, any importance for the Jews. According to a not wholly reliable authority, most of the Jews captured by Ptolemy I., Lagi (322-307 B.C.), were taken to Egypt, where they were ransomed by his son, Ptolemy II., Philadelphus (285-247), for a considerable sum and set free (Aristeas Letter, ed. Wendland, § 22). "
So maybe if believers deal with the bible endorsing slavery - they will better be able to understand Jesus ransoming his life to free the Hebrews and others who chose to follow his way of life.