Jeremiah 34 repeatedly uses deror, “release” or “liberty,” during a covenant episode in which Hebrew slaves are freed and then taken back into bondage. Leviticus 25 uses the same distinctive word for Jubilee release. The lexical echo is strong, although Jeremiah also draws on other Torah service-and-release laws, so Leviticus should not be treated as the sole legal source.

Both address debt, poverty and Israelite servitude but use different release systems: Deuteronomy explicitly remits debts/seventh-year servants; Leviticus 25 ties return/release to Jubilee and ancestral land.

Torah regulates debt, generosity, release, and interest among Israelites. Some interpreters think the manager removes interest or commission, but Luke never says that; it remains a possible reconstruction, not the explanation to teach as fact.

Leviticus commands Israel not to treat an impoverished “brother” with the rigor of ordinary slave service; Philemon asks that Onesimus be received above a slave as a beloved brother.

Leviticus 25 protects an impoverished Israelite from exploitative interest and from being treated as an ordinary slave by a fellow covenant member. Nehemiah 5 confronts wealthy Judeans whose loans and seizures have pushed their own brothers and sisters into debt and servitude, so the reform applies the same covenant ethic to a postexilic crisis.