5:9 Then I 3 said, “The thing that you are doing is wrong! 4 Should you not conduct yourselves 5 in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies? 5:10 Even I and my relatives 6 and my associates 7 are lending them money and grain. But let us abandon this practice of seizing collateral! 8 5:11 This very day return to them their fields, their vineyards, their olive trees, and their houses, along with the interest 9 that you are exacting from them on the money, the grain, the new wine, and the olive oil.”
5:12 They replied, “We will return these things, 10 and we will no longer demand anything from them. We will do just as you say.” Then I called the priests and made the wealthy and the officials 11 swear to do what had been promised. 12
1 tn Heb “our brothers, the Jews.”
2 tn Heb “your brothers.”
3 tc The translation reads with the Qere and the ancient versions וָאוֹמַר (va’omar, “and I said”) rather than the MT Kethib, וַיֹּאמֶר (vayyo’mer, “and he said”).
4 tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.
5 tn Heb “[should you not] walk.”
6 tn Heb “brothers.”
7 tn Heb “lads.”
8 tn Heb “this debt.” This expression is a metonymy of association: “debt” refers to the seizure of the collateral of the debt.
9 tc The MT reads וּמְאַת (umÿ’at, “and the hundredth”) which is somewhat enigmatic. The BHS editors suggest emending to וּמַשַּׁאת (umasha’t, “and the debt”) which refers to the interest or collateral (pledge) seized by a creditor (Deut 24:10; Prov 22:26; see HALOT 641-42 s.v. מַשָּׁא). The term מַשַּׁאת (masha’t) is related to the noun מָשָּׁא (masha’, “debt”) in 5:7, 10.
10 tn The words “these things” are not included in the Hebrew text, but have been supplied in the translation for clarity.
11 tn Heb “took an oath from them”; the referents (the wealthy and the officials, cf. v. 7) have been specified in the translation for clarity.
12 tn Heb “according to this word.”
13 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
14 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
15 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
16 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
17 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
18 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).