Ulangan 16:11

16:11 You shall rejoice before him ¹  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ²  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.

Ulangan 16:14

16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. ³ 

Ulangan 24:19-21

24:19 Whenever you reap your harvest in your field and leave some unraked grain there, ⁴  you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the Lord your God may bless all the work you do. ⁵  24:20 When you beat your olive tree you must not repeat the procedure; ⁶  the remaining olives belong to the resident foreigner, orphan, and widow. 24:21 When you gather the grapes of your vineyard you must not do so a second time; ⁷  they should go to the resident foreigner, orphan, and widow.

Ulangan 26:12-13

Presentation of the Third-year Tithe

26:12 When you finish tithing all ⁸  your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows ⁹  so that they may eat to their satisfaction in your villages. ¹⁰  26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ¹¹  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ¹²  I have not violated or forgotten your commandments.

Keluaran 22:21-24

22:21 “You must not wrong ¹³  a foreigner ¹⁴  nor oppress him, for you were foreigners in the land of Egypt.

22:22 “You must not afflict ¹⁵  any widow or orphan. 22:23 If you afflict them ¹⁶  in any way ¹⁷  and they cry to me, I will surely hear ¹⁸  their cry, 22:24 and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless. ¹⁹ 

Imamat 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ²⁰  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Ayub 31:16-22

31:16 If I have refused to give the poor what they desired, ²¹ 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ²²  –

31:18 but from my youth I raised the orphan ²³  like a father,

and from my mother’s womb ²⁴ 

I guided the widow! ²⁵ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ²⁶ 

as he warmed himself with the fleece of my sheep, ²⁷ 

31:21 if I have raised my hand ²⁸  to vote against the orphan,

when I saw my support in the court, ²⁹ 

31:22 then ³⁰  let my arm fall from the shoulder, ³¹ 

let my arm be broken off at the socket. ³² 

Lukas 14:12-14

14:12 He ³³  said also to the man ³⁴  who had invited him, “When you host a dinner or a banquet, ³⁵  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ³⁶  invite the poor, the crippled, ³⁷  the lame, and ³⁸  the blind. ³⁹  14:14 Then ⁴⁰  you will be blessed, ⁴¹  because they cannot repay you, for you will be repaid ⁴²  at the resurrection of the righteous.”

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁴³ 

Yakobus 1:27

1:27 Pure and undefiled religion before ⁴⁴  God the Father ⁴⁵  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

[16:11]  ¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ² tn Heb “gates.”

[16:14]  ³ tn Heb “in your gates.”

[24:19]  ⁴ tn Heb “in the field.”

[24:19]  ⁵ tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).

[24:20]  ⁶ tn Heb “knock down after you.”

[24:21]  ⁷ tn Heb “glean after you.”

[26:12]  ⁸ tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.

[26:12]  ⁹ tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).

[26:12]  ¹⁰ tn Heb “gates.”

[26:13]  ¹¹ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ¹² tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[22:21]  ¹³ tn Or “oppress.”

[22:21]  ¹⁴ tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[22:22]  ¹⁵ tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).

[22:23]  ¹⁶ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ¹⁷ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ¹⁸ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[22:24]  ¹⁹ sn The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.

[19:34]  ²⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[31:16]  ²¹ tn Heb “kept the poor from [their] desire.”

[31:17]  ²² tn Heb “and an orphan did not eat from it.”

[31:18]  ²³ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ²⁴ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ²⁵ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ²⁶ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ²⁷ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[31:21]  ²⁸ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ²⁹ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[31:22]  ³⁰ sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

[31:22]  ³¹ tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

[31:22]  ³² tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

[14:12]  ³³ tn Here δέ (de) has not been translated.

[14:12]  ³⁴ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ³⁵ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ³⁶ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ³⁷ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ³⁸ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ³⁹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁴¹ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁴² sn The passive verb will be repaid looks at God’s commendation.

[13:2]  ⁴³ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[1:27]  ⁴⁴ tn Or “in the sight of”; Grk “with.”

[1:27]  ⁴⁵ tn Grk “the God and Father.”