1 Raja-raja 21:19-20
Konteks21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”
21:20 When Elijah arrived, Ahab said to him, 1 “So, you have found me, my enemy!” Elijah 2 replied, “I have found you, because you are committed 3 to doing evil in the sight of 4 the Lord.
Ayub 20:19-29
Konteks20:19 For he has oppressed the poor and abandoned them; 5
he has seized a house which he did not build. 6
20:20 For he knows no satisfaction in his appetite; 7
he does not let anything he desires 8 escape. 9
20:21 “Nothing is left for him to devour; 10
that is why his prosperity does not last. 11
20:22 In the fullness of his sufficiency, 12
distress 13 overtakes him.
the full force of misery will come upon him. 14
20:23 “While he is 15 filling his belly,
God 16 sends his burning anger 17 against him,
and rains down his blows upon him. 18
20:24 If he flees from an iron weapon,
then an arrow 19 from a bronze bow pierces him.
20:25 When he pulls it out 20 and it comes out of his back,
the gleaming point 21 out of his liver,
terrors come over him.
20:26 Total darkness waits to receive his treasures; 22
a fire which has not been kindled 23
will consume him
and devour what is left in his tent.
20:27 The heavens reveal his iniquity;
the earth rises up against him.
20:28 A flood will carry off his house,
rushing waters on the day of God’s wrath.
20:29 Such is the lot God allots the wicked,
and the heritage of his appointment 24 from God.”
Ayub 27:8-23
Konteks27:8 For what hope does the godless have when he is cut off, 25
when God takes away his life? 26
27:9 Does God listen to his cry
when distress overtakes him?
27:10 Will he find delight 27 in the Almighty?
Will he call out to God at all times?
27:11 I will teach you 28 about the power 29 of God;
What is on the Almighty’s mind 30 I will not conceal.
27:12 If you yourselves have all seen this,
Why in the world 31 do you continue this meaningless talk? 32
27:13 This is the portion of the wicked man
allotted by God, 33
the inheritance that evildoers receive
from the Almighty.
27:14 If his children increase – it is for the sword! 34
His offspring never have enough to eat. 35
27:15 Those who survive him are buried by the plague, 36
and their 37 widows do not mourn for them.
27:16 If he piles up silver like dust
and stores up clothing like mounds of clay,
27:17 what he stores up 38 a righteous man will wear,
and an innocent man will inherit his silver.
27:18 The house he builds is as fragile as a moth’s cocoon, 39
like a hut 40 that a watchman has made.
27:19 He goes to bed wealthy, but will do so no more. 41
When he opens his eyes, it is all gone. 42
27:20 Terrors overwhelm him like a flood; 43
at night a whirlwind carries him off.
27:21 The east wind carries him away, and he is gone;
it sweeps him out of his place.
27:22 It hurls itself against him without pity 44
as he flees headlong from its power.
27:23 It claps 45 its hands at him in derision
and hisses him away from his place. 46
Mazmur 10:17-18
Konteks10:17 Lord, you have heard 47 the request 48 of the oppressed;
you make them feel secure because you listen to their prayer. 49
10:18 You defend 50 the fatherless and oppressed, 51
so that mere mortals may no longer terrorize them. 52
Mazmur 12:5
Konteks12:5 “Because of the violence done to the oppressed, 53
because of the painful cries 54 of the needy,
I will spring into action,” 55 says the Lord.
“I will provide the safety they so desperately desire.” 56
Mazmur 58:10-11
Konteks58:10 The godly 57 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 58 observers 59 will say,
“Yes indeed, the godly are rewarded! 60
Yes indeed, there is a God who judges 61 in the earth!”
Mazmur 82:1
KonteksA psalm of Asaph.
82:1 God stands in 63 the assembly of El; 64
in the midst of the gods 65 he renders judgment. 66
Mazmur 83:18
Konteks83:18 Then they will know 67 that you alone are the Lord, 68
the sovereign king 69 over all the earth.
Mazmur 140:11-12
Konteks140:11 A slanderer 70 will not endure on 71 the earth;
calamity will hunt down a violent man and strike him down. 72
140:12 I know 73 that the Lord defends the cause of the oppressed
and vindicates the poor. 74
Yesaya 3:15
Konteks3:15 Why do you crush my people
and grind the faces of the poor?” 75
The sovereign Lord who commands armies 76 has spoken.
Yesaya 5:7
Konteks5:7 Indeed 77 Israel 78 is the vineyard of the Lord who commands armies,
the people 79 of Judah are the cultivated place in which he took delight.
He waited for justice, but look what he got – disobedience! 80
He waited for fairness, but look what he got – cries for help! 81
Yesaya 59:13-16
Konteks59:13 We have rebelled and tried to deceive the Lord;
we turned back from following our God.
We stir up 82 oppression and rebellion;
we tell lies we concocted in our minds. 83
59:14 Justice is driven back;
godliness 84 stands far off.
Indeed, 85 honesty stumbles in the city square
and morality is not even able to enter.
59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 86
for there is no justice.
59:16 He sees there is no advocate; 87
he is shocked 88 that no one intervenes.
So he takes matters into his own hands; 89
his desire for justice drives him on. 90
Yeremia 22:17-19
Konteks22:17 But you are always thinking and looking
for ways to increase your wealth by dishonest means.
Your eyes and your heart are set
on killing some innocent person
and committing fraud and oppression. 91
22:18 So 92 the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:
People will not mourn for him, saying,
“This makes me sad, my brother!
This makes me sad, my sister!”
They will not mourn for him, saying,
“Poor, poor lord! Poor, poor majesty!” 93
22:19 He will be left unburied just like a dead donkey.
His body will be dragged off and thrown outside the gates of Jerusalem.’” 94
Yehezkiel 22:6-14
Konteks22:6 “‘See how each of the princes of Israel living within you has used his authority to shed blood. 95 22:7 They have treated father and mother with contempt 96 within you; they have oppressed the foreigner among you; they have wronged the orphan and the widow 97 within you. 22:8 You have despised my holy things and desecrated my Sabbaths! 22:9 Slanderous men shed blood within you. 98 Those who live within you eat pagan sacrifices on the mountains; 99 they commit obscene acts among you. 100 22:10 They have sex with their father’s wife within you; 101 they violate women during their menstrual period within you. 102 22:11 One 103 commits an abominable act with his neighbor’s wife; another obscenely defiles his daughter-in-law; another violates 104 his sister – his father’s daughter 105 – within you. 22:12 They take bribes within you to shed blood. You engage in usury and charge interest; 106 you extort money from your neighbors. You have forgotten me, 107 declares the sovereign Lord. 108
22:13 “‘See, I strike my hands together 109 at the dishonest profit you have made, and at the bloodshed 110 they have done among you. 22:14 Can your heart endure, 111 or can your hands be strong when I deal with you? 112 I, the Lord, have spoken, and I will do it!
Amos 5:12
Konteks5:12 Certainly 113 I am aware of 114 your many rebellious acts 115
and your numerous sins.
You 116 torment the innocent, you take bribes,
and you deny justice to 117 the needy at the city gate. 118
Amos 6:2-6
Konteks6:2 They say to the people: 119
“Journey over to Calneh and look at it!
Then go from there to Hamath-Rabbah! 120
Then go down to Gath of the Philistines!
Are they superior to our two 121 kingdoms?
Is their territory larger than yours?” 122
6:3 You refuse to believe a day of disaster will come, 123
but you establish a reign of violence. 124
6:4 They lie around on beds decorated with ivory, 125
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
6:5 They sing 126 to the tune of 127 stringed instruments; 128
like David they invent 129 musical instruments.
6:6 They drink wine from sacrificial bowls, 130
and pour the very best oils on themselves. 131
Yet they are not concerned over 132 the ruin 133 of Joseph.
Amos 6:12
Konteks6:12 Can horses run on rocky cliffs?
Can one plow the sea with oxen? 134
Yet you have turned justice into a poisonous plant,
and the fruit of righteous actions into a bitter plant. 135
Amos 8:4-7
Konteks8:4 Listen to this, you who trample 136 the needy,
and do away with 137 the destitute in the land.
8:5 You say,
“When will the new moon festival 138 be over, 139 so we can sell grain?
When will the Sabbath end, 140 so we can open up the grain bins? 141
We’re eager 142 to sell less for a higher price, 143
and to cheat the buyer with rigged scales! 144
8:6 We’re eager to trade silver for the poor, 145
a pair of sandals 146 for the needy!
We want to mix in some chaff with the grain!” 147
8:7 The Lord confirms this oath 148 by the arrogance of Jacob: 149
“I swear 150 I will never forget all you have done! 151
Mikha 2:1-3
Konteks2:1 Those who devise sinful plans are as good as dead, 152
those who dream about doing evil as they lie in bed. 153
As soon as morning dawns they carry out their plans, 154
because they have the power to do so.
2:2 They confiscate the fields they desire,
and seize the houses they want. 155
They defraud people of their homes, 156
and deprive people of the land they have inherited. 157
2:3 Therefore the Lord says this: “Look, I am devising disaster for this nation! 158
It will be like a yoke from which you cannot free your neck. 159
You will no longer 160 walk proudly,
for it will be a time of catastrophe.
Mikha 2:9
Konteks2:9 You wrongly evict widows 161 among my people from their cherished homes.
You defraud their children 162 of their prized inheritance. 163
Mikha 3:1-4
Konteks3:1 I said,
“Listen, you leaders 164 of Jacob,
you rulers of the nation 165 of Israel!
You ought to know what is just, 166
3:2 yet you 167 hate what is good, 168
and love what is evil. 169
You flay my people’s skin 170
and rip the flesh from their bones. 171
3:3 You 172 devour my people’s flesh,
strip off their skin,
and crush their bones.
You chop them up like flesh in a pot 173 –
like meat in a kettle.
3:4 Someday these sinners will cry to the Lord for help, 174
but he will not answer them.
He will hide his face from them at that time,
because they have done such wicked deeds.”
Mikha 3:9-12
Konteks3:9 Listen to this, you leaders of the family 175 of Jacob,
you rulers of the nation 176 of Israel!
You 177 hate justice
and pervert all that is right.
3:10 You 178 build Zion through bloody crimes, 179
Jerusalem 180 through unjust violence.
3:11 Her 181 leaders take bribes when they decide legal cases, 182
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 183 the Lord and say,
“The Lord is among us. 184
Disaster will not overtake 185 us!”
3:12 Therefore, because of you, 186 Zion will be plowed up like 187 a field,
Jerusalem will become a heap of ruins,
and the Temple Mount 188 will become a hill overgrown with brush! 189
Mikha 6:10-13
Konteks6:10 “I will not overlook, 190 O sinful house, the dishonest gain you have hoarded away, 191
or the smaller-than-standard measure I hate so much. 192
6:11 I do not condone the use of rigged scales,
or a bag of deceptive weights. 193
6:12 The city’s rich men think nothing of resorting to violence; 194
her inhabitants lie, 195
their tongues speak deceptive words. 196
6:13 I will strike you brutally 197
and destroy you because of your sin.
Zakharia 7:9-13
Konteks7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. 7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’
7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 7:12 Indeed, they made their heart as hard as diamond, 198 so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.
7:13 “‘It then came about that just as I 199 cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said.
Maleakhi 3:5
Konteks3:5 “I 200 will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, 201 and those who exploit workers, widows, and orphans, 202 who refuse to help 203 the immigrant 204 and in this way show they do not fear me,” says the Lord who rules over all.
Yakobus 2:13
Konteks2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over 205 judgment.
Yakobus 5:2-7
Konteks5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! 206 5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. 5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. 207 5:6 You have condemned and murdered the righteous person, although he does not resist you. 208
5:7 So be patient, brothers and sisters, 209 until the Lord’s return. 210 Think of how the farmer waits 211 for the precious fruit of the ground and is patient 212 for it until it receives the early and late rains.
[21:20] 1 tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.
[21:20] 2 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[21:20] 3 tn Heb “you have sold yourself.”
[21:20] 4 tn Heb “in the eyes of.”
[20:19] 5 tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” JBL 78 [1959]: 306-7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” HUCA 24 [1952/53]: 103-6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bÿ’oz, “with force [or violence]”).
[20:19] 6 tn The last clause says, “and he did not build it.” This can be understood in an adverbial sense, supplying the relative pronoun to the translation.
[20:20] 7 tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.
[20:20] 8 tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.
[20:20] 9 tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”
[20:21] 10 tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.
[20:21] 11 sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.
[20:22] 12 tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).
[20:22] 13 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.
[20:22] 14 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.
[20:23] 15 tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.
[20:23] 16 tn “God” is understood as the subject of the judgment.
[20:23] 17 tn Heb “the anger of his wrath.”
[20:23] 18 tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”
[20:24] 19 tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.
[20:25] 20 tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.
[20:25] 21 tn Possibly a reference to lightnings.
[20:26] 22 tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”
[20:26] 23 tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).
[20:29] 24 tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).
[27:8] 25 tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).
[27:8] 26 tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.
[27:10] 27 tn See the note on 22:26 where the same verb is employed.
[27:11] 28 tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.
[27:11] 29 tn Heb “the hand of.”
[27:11] 30 tn Heb “[what is] with Shaddai.”
[27:12] 31 tn The interrogative uses the demonstrative pronoun in its emphatic position: “Why in the world…?” (IBHS 312-13 §17.4.3c).
[27:12] 32 tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.”
[27:13] 33 tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”
[27:14] 34 tn R. Gordis (Job, 294) identifies this as a breviloquence. Compare Ps 92:8 where the last two words also constitute the apodosis.
[27:14] 35 tn Heb “will not be satisfied with bread/food.”
[27:15] 36 tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. בְּ 2.a). In this sense it is like the English expression for the plague, “the Black Death.”
[27:15] 37 tc The LXX has “their widows” to match the plural, and most commentators harmonize in the same way.
[27:17] 38 tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it. But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.”
[27:18] 39 tn Heb כָעָשׁ (kha’ash, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it to “bird’s nest” or just “nest” (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spider’s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).
[27:18] 40 tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all.
[27:19] 41 tc The verb is the Niphal יֵאָסֵף (ye’asef), from אָסַף (’asaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It would mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yo’sif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.”
[27:19] 42 tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”
[27:20] 43 tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.
[27:22] 44 tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”
[27:23] 45 tn If the same subject is to be carried through here, it is the wind. That would make this a bold personification, perhaps suggesting the force of the wind. Others argue that it is unlikely that the wind claps its hands. They suggest taking the verb with an indefinite subject: “he claps” means “one claps. The idea is that of people rejoicing when the wicked are gone. But the parallelism is against this unless the second line is changed as well. R. Gordis (Job, 296) has “men will clap their hands…men will whistle upon him.”
[27:23] 46 tn Or “hisses at him from its place” (ESV).
[10:17] 47 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
[10:17] 49 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 50 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 51 tn Heb “crushed.” See v. 10.
[10:18] 52 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
[12:5] 53 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
[12:5] 54 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
[12:5] 55 tn Heb “I will rise up.”
[12:5] 56 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
[58:10] 57 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 58 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 59 tn Heb “man.” The singular is representative here.
[58:11] 60 tn Heb “surely [there] is fruit for the godly.”
[58:11] 61 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
[82:1] 62 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
[82:1] 63 tn Or “presides over.”
[82:1] 64 tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
[82:1] 65 sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
[82:1] 66 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
[83:18] 67 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 68 tn Heb “that you, your name [is] the
[83:18] 69 tn Traditionally “the Most High.”
[140:11] 70 tn Heb “a man of a tongue.”
[140:11] 71 tn Heb “be established in.”
[140:11] 72 tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.
[140:12] 73 tc The translation follows the Qere and many medieval Hebrew
[140:12] 74 tn Heb “and the just cause of the poor.”
[3:15] 75 sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.
[3:15] 76 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.
[3:15] sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the master, the Lord who commands armies.”
[5:7] 77 tn Or “For” (KJV, ASV, NASB, NRSV).
[5:7] 78 tn Heb “the house of Israel” (so NASB, NIV, NRSV).
[5:7] 79 tn Heb “men,” but in a generic sense.
[5:7] 80 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
[5:7] 81 tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
[59:13] 82 tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.
[59:13] 83 tn Heb “conceiving and uttering from the heart words of falsehood.”
[59:14] 84 tn Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”
[59:14] 85 tn Or “for” (KJV, NRSV).
[59:15] 86 tn Heb “and it is displeasing in his eyes.”
[59:16] 87 tn Heb “man” (so KJV, ASV); TEV “no one to help.”
[59:16] 88 tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”
[59:16] 89 tn Heb “and his arm delivers for him.”
[59:16] 90 tn Heb “and his justice [or “righteousness”] supports him.”
[22:17] 91 tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.
[22:18] 92 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.
[22:18] 93 tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
[22:19] 94 sn A similar judgment against this ungodly king is pronounced by Jeremiah in 36:30. According to 2 Chr 36:6 he was bound over to be taken captive to Babylon but apparently died before he got there. According to the Jewish historian Josephus, Nebuchadnezzar ordered his body thrown outside the wall in fulfillment of this judgment. The Bible itself, however, does not tell us that.
[22:19] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:6] 95 tn Heb “Look! The princes of Israel, each according to his arm, were in you in order to shed blood.”
[22:7] 96 tn Heb “treated lightly, cursed.”
[22:7] 97 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.
[22:9] 98 tn Heb “men of slander are in you in order to shed blood.”
[22:9] 99 tn Heb “and on the mountains they eat within you.” The mountains mentioned here were the site of pagan sacrifices. See 18:6.
[22:9] 100 sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.
[22:10] 101 tn Heb “the nakedness of a father one uncovers within you.” The ancient versions read the verb as plural (“they uncover”). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression “uncover the nakedness” refers here to sexual intercourse (cf. Lev 18:6). To uncover a father’s nakedness could include sexual relations with one’s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one’s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4).
[22:10] 102 tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18).
[22:11] 104 tn The verb is the same one used in verse 10b and suggests forcible sexual violation of the woman.
[22:11] 105 sn Sexual relations with one’s half-sister may be primarily in view here. See Lev 18:9; 20:17.
[22:12] 106 tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
[22:12] 107 sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
[22:12] 108 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.
[22:13] 109 sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).
[22:13] 110 tn Heb “the blood which was in you.”
[22:14] 111 tn Heb “stand.” The heart here stands for the emotions; Jerusalem would panic in the face of God’s judgment.
[22:14] 112 tn Heb “in the days when I act against you.”
[5:12] 114 tn Or “I know” (so most English versions).
[5:12] 115 tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.
[5:12] 116 tn Heb “Those who.”
[5:12] 117 tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).
[5:12] 118 sn Legal disputes were resolved in the city gate, where the town elders met.
[6:2] 119 tn The words “They say to the people” are interpretive and supplied in the translation for clarification. The translation understands v. 2 as the boastful words, which the leaders (described in v. 1) spoke to those who came to them (v. 1b). Some interpret v. 2 differently, understanding the words as directed to the leaders by the prophet. Verse 2b would then be translated: “Are you (i.e., Israel and Judah) better than these kingdoms (i.e., Calneh, etc.)? Is your border larger than their border?” (This reading requires an emendation of the Hebrew text toward the end of the verse.) In this case the verse is a reminder to Judah/Israel that they are not superior to other nations, which have already fallen victim to military conquest. Consequently Judah/Israel should not expect to escape the same fate. Following this line of interpretation, some take v. 2 as a later addition since the Assyrians under Tiglath-pileser III conquered Calneh, Hamath, and Gath after the time of Amos’ ministry. However, this conclusion is not necessary since the kingdoms mentioned here had suffered military setbacks prior to Amos’ time as well. See S. M. Paul, Amos (Hermeneia), 201-4.
[6:2] 120 tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.
[6:2] 121 tn Heb “to these,” referring to Judah and Israel (see v. 1a).
[6:2] 122 tn Both rhetorical questions in this verse expect the answer “no.” If these words do come from the leaders, then this verse underscores their self-delusion of power (compare 6:13). The prophet had no such mistaken sense of national grandeur (7:2, 5).
[6:3] 123 tn Heb “those who push away a day of disaster.”
[6:3] 124 tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.
[6:4] 125 tn Heb “beds of ivory.”
[6:5] 126 tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
[6:5] 127 tn Heb “upon the mouth of,” that is, “according to.”
[6:5] 128 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
[6:5] 129 tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).
[6:6] 130 sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
[6:6] 131 tn Heb “with the best of oils they anoint [themselves].”
[6:6] 132 tn Or “not sickened by.”
[6:6] 133 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
[6:12] 134 tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”
[6:12] 135 sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.
[8:4] 136 tn See the note on the word “trample” in 2:7.
[8:4] 137 tn Or “put an end to”; or “exterminate.”
[8:5] 138 sn Apparently work was prohibited during the new moon festival, just as it was on the Sabbath.
[8:5] 140 tn The verb, though omitted in the Hebrew text, is supplied in the translation from the parallel line.
[8:5] 141 tn Heb “sell grain.” Here “grain” could stand by metonymy for the bins where it was stored.
[8:5] 142 tn Here and in v. 6 the words “we’re eager” are supplied in the translation for clarification.
[8:5] 143 tn Heb “to make small the ephah and to make great the shekel.” The “ephah” was a unit of dry measure used to determine the quantity purchased, while the “shekel” was a standard weight used to determine the purchase price. By using a smaller than standard ephah and a heavier than standard shekel, these merchants were able to increase their profit (“sell less for a higher price”) by cheating the buyer.
[8:5] 144 tn Heb “and to cheat with deceptive scales”; NASB, NIV “dishonest scales”; NRSV “false balances.”
[8:5] sn Rigged scales may refer to bending the crossbar or shifting the center point of the scales to make the amount weighed appear heavier than it actually was, thus cheating the buyer.
[8:6] 145 tn Heb “to buy the poor for silver.”
[8:6] sn The expression trade silver for the poor refers to the slave trade.
[8:6] 146 tn See the note on the word “sandals” in 2:6.
[8:6] 147 tn Heb “The chaff of the grain we will sell.”
[8:7] 149 sn In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the
[8:7] 150 tn The words “I swear” are not in the Hebrew text, but have been supplied in the translation because a self-imprecation is assumed in oaths of this type.
[8:7] 151 tn Or “I will never forget all your deeds.”
[2:1] 152 tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.
[2:1] 153 tn Heb “those who do evil upon their beds.”
[2:1] 154 tn Heb “at the light of morning they do it.”
[2:2] 155 tn Heb “they desire fields and rob [them], and houses and take [them] away.”
[2:2] 156 tn Heb “and they oppress a man and his home.”
[2:2] 157 tn Heb “and a man and his inheritance.” The verb עָשַׁק (’ashaq, “to oppress”; “to wrong”) does double duty in the parallel structure and is understood by ellipsis in the second line.
[2:3] 158 tn Heb “clan” or “extended family.”
[2:3] 159 tn Heb “from which you will not remove your neck.” The words “It will be like a yoke” are supplied in the translation for clarification.
[2:3] 160 tn Or “you will not.”
[2:9] 161 tn Heb “women.” This may be a synecdoche of the whole (women) for the part (widows).
[2:9] 162 tn Heb “her little children” or “her infants”; ASV, NRSV “young children.”
[2:9] 163 tn Heb “from their children you take my glory forever.” The yod (י) ending on הֲדָרִי (hadariy) is usually taken as a first person common singular suffix (“my glory”). But it may be the archaic genitive ending (“glory of”) in the construct expression “glory of perpetuity,” that is, “perpetual glory.” In either case, this probably refers to the dignity or honor the
[3:1] 166 tn Heb “Should you not know justice?” The rhetorical question expects the answer, “Of course you should!”
[3:2] 167 tn Heb “the ones who.”
[3:2] 170 tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the
[3:2] 171 tn Heb “and their flesh from their bones.”
[3:2] sn Micah compares the social injustice perpetrated by the house of Jacob/Israel to cannibalism, because it threatens the very lives of the oppressed.
[3:3] 173 tc The MT reads “and they chop up as in a pot.” The translation assumes an emendation of כַּאֲשֶׁר (ka’asher, “as”) to כִּשְׁאֵר (kish’er, “like flesh”).
[3:4] 174 tn Heb “then they will cry out to the
[3:9] 177 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).
[3:10] 179 tn Heb “bloodshed” (so NAB, NASB, NIV); NLT “murder.”
[3:10] 180 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:11] 181 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 182 tn Heb “judge for a bribe.”
[3:11] 183 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 184 tn Heb “Is not the
[3:11] 185 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
[3:12] 186 tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.
[3:12] 187 tn Or “into” (an adverbial accusative of result).
[3:12] 188 tn Heb “the mountain of the house” (so KJV, ASV, NRSV).
[3:12] 189 tn Heb “a high place of overgrowth.”
[6:10] 190 tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (’ish), an alternate form of יֵשׁ (yesh, “there is/are”). One could then translate literally, “Are there treasures of sin [in] the house of the sinful?” The translation assumes an emendation to הַאֶשֶּׁה (ha’esheh, from נָשָׁא, nasha’, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.”
[6:10] 191 tn Heb “the treasures of sin”; NASB “treasures of wickedness”; NIV “ill-gotten treasures.”
[6:10] 192 tn Heb “the accursed scant measure.”
[6:10] sn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.
[6:11] 193 tn Heb “Do I acquit sinful scales, and a bag of deceptive weights?” The rhetorical question expects an answer, “No, I do not,” and has been translated as a declarative statement for clarity and emphasis.
[6:11] sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5.
[6:12] 194 tn Heb “because her rich are full of violence.”
[6:12] 195 tn Heb “speak lies.”
[6:12] 196 tn Heb “and their tongue is deceptive in their mouth.”
[6:13] 197 tn Heb “and also I, I will make you sick, striking you.”
[7:12] 198 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).
[7:13] 199 tn Heb “he.” Since the third person pronoun refers to the
[3:5] 200 tn The first person pronoun (a reference to the
[3:5] 201 tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”
[3:5] 202 tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”
[3:5] 203 tn Heb “those who turn aside.”
[3:5] 204 tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”
[2:13] 205 tn Grk “boasts against, exults over,” in victory.
[5:3] 206 tn Or “hoarded up treasure for the last days”; Grk “in the last days.”
[5:5] 207 sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).
[5:6] 208 tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”
[5:7] 209 tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.
[5:7] 210 tn Or “advent”; or “coming” (also in v. 8).
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