Genesis 37:22

37:22 Reuben continued, ¹  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ²  (Reuben said this ³  so he could rescue Joseph ⁴  from them ⁵  and take him back to his father.)

Exodus 21:16

21:16 “Whoever kidnaps someone ⁶  and sells him, ⁷  or is caught still holding him, ⁸  must surely be put to death.

Exodus 21:21

21:21 However, if the injured servant ⁹  survives one or two days, the owner ¹⁰  will not be punished, for he has suffered the loss. ¹¹ 

Nehemiah 5:8

5:8 I said to them, “To the extent possible we have bought back our fellow Jews ¹²  who had been sold to the Gentiles. But now you yourselves want to sell your own countrymen, ¹³  so that we can then buy them back!” They were utterly silent, and could find nothing to say.

Matthew 16:26

16:26 For what does it benefit a person ¹⁴  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matthew 26:15

26:15 and said, “What will you give me to betray him into your hands?” ¹⁵  So they set out thirty silver coins for him.

Matthew 26:1

The Plot Against Jesus

26:1 When ¹⁶  Jesus had finished saying all these things, he told his disciples,

Matthew 1:10

1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, ¹⁷  Amon the father of Josiah,

Revelation 18:13

18:13 cinnamon, spice, ¹⁸  incense, perfumed ointment, ¹⁹  frankincense, ²⁰  wine, olive oil and costly flour, ²¹  wheat, cattle and sheep, horses and four-wheeled carriages, ²²  slaves and human lives. ²³ 

[37:22]  ¹ tn Heb “and Reuben said to them.”

[37:22]  ² sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ³ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁴ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁵ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[21:16]  ⁶ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

[21:16]  ⁷ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

[21:16]  ⁸ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

[21:21]  ⁹ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

[21:21]  ¹⁰ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

[21:21]  ¹¹ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

[5:8]  ¹² tn Heb “our brothers, the Jews.”

[5:8]  ¹³ tn Heb “your brothers.”

[16:26]  ¹⁴ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[26:15]  ¹⁵ tn Grk “What will you give to me, and I will betray him to you?”

[26:1]  ¹⁶ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[1:10]  ¹⁷ tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.

[18:13]  ¹⁸ 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.”

[18:13]  ¹⁹ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ²⁰ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ²¹ 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.”

[18:13]  ²² 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.”

[18:13]  ²³ 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).