Imamat 25:39

25:39 “‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service. ¹ 

Imamat 25:2

25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath ²  to the Lord.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ³  were speaking to the people, the priests and the commander ⁴  of the temple guard ⁵  and the Sadducees ⁶  came up ⁷  to them,

Nehemia 5:5

5:5 And now, though we share the same flesh and blood as our fellow countrymen, ⁸  and our children are just like their children, ⁹  still we have found it necessary to subject our sons and daughters to slavery. ¹⁰  Some of our daughters have been subjected to slavery, while we are powerless to help, ¹¹  since our fields and vineyards now belong to other people.” ¹² 

Nehemia 5:8

5:8 I said to them, “To the extent possible we have bought back our fellow Jews ¹³  who had been sold to the Gentiles. But now you yourselves want to sell your own countrymen, ¹⁴  so that we can then buy them back!” They were utterly silent, and could find nothing to say.

Yesaya 50:1

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ¹⁵ 

Look, you were sold because of your sins; ¹⁶ 

because of your rebellious acts I divorced your mother. ¹⁷ 

[25:39]  ¹ tn Heb “you shall not serve against him service of a slave.” A distinction is being made here between the status of slave and indentured servant.

[25:2]  ² tn Heb “the land shall rest a Sabbath.”

[4:1]  ³ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁴ tn Or “captain.”

[4:1]  ⁵ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ⁶ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁷ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[5:5]  ⁸ tn Heb “according to the flesh of our brothers is our flesh.”

[5:5]  ⁹ tn Heb “like their children, our children.”

[5:5]  ¹⁰ tn Heb “to become slaves” (also later in this verse).

[5:5]  ¹¹ tn Heb “there is not power for our hand.” The Hebrew expression used here is rather difficult.

[5:5]  ¹² sn The poor among the returned exiles were being exploited by their rich countrymen. Moneylenders were loaning large amounts of money, and not only collecting interest on loans which was illegal (Lev 25:36-37; Deut 23:19-20), but also seizing pledges as collateral (Neh 5:3) which was allowed (Deut 24:10). When the debtors missed a payment, the moneylenders would seize their collateral: their fields, vineyards and homes. With no other means of income, the debtors were forced to sell their children into slavery, a common practice at this time (Neh 5:5). Nehemiah himself was one of the moneylenders (Neh 5:10), but he insisted that seizure of collateral from fellow Jewish countrymen was ethically wrong (Neh 5:9).

[5:8]  ¹³ tn Heb “our brothers, the Jews.”

[5:8]  ¹⁴ tn Heb “your brothers.”

[50:1]  ¹⁵ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ¹⁶ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ¹⁷ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.