Keluaran 18:26

18:26 They judged the people under normal circumstances; the difficult cases they would bring ¹  to Moses, but every small case they would judge themselves.

Ulangan 13:14

13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, ² 

Ulangan 17:8-10

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ³  legal claim, ⁴  or assault ⁵  – matters of controversy in your villages ⁶  – you must leave there and go up to the place the Lord your God chooses. ⁷  17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict. 17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

Ulangan 17:1

17:1 You must not sacrifice to him ⁸  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁹  to the Lord your God.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁰  name, ¹¹  his very name has made this man – whom you see and know – strong. The ¹²  faith that is through Jesus ¹³  has given him this complete health in the presence ¹⁴  of you all.

Amsal 25:2

25:2 It is the glory of God ¹⁵  to conceal ¹⁶  a matter,

and it is the glory of a king to search out a matter.

Amsal 29:7

29:7 The righteous person cares for ¹⁷  the legal rights ¹⁸  of the poor;

the wicked does not understand such ¹⁹  knowledge.

[18:26]  ¹ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

[13:14]  ² tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

[17:8]  ³ tn Heb “between blood and blood.”

[17:8]  ⁴ tn Heb “between claim and claim.”

[17:8]  ⁵ tn Heb “between blow and blow.”

[17:8]  ⁶ tn Heb “gates.”

[17:8]  ⁷ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[17:1]  ⁸ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[3:16]  ¹⁰ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹¹ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹² tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ¹⁴ tn Or “in full view.”

[25:2]  ¹⁵ sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.

[25:2]  ¹⁶ sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.

[29:7]  ¹⁷ tn The form is an active participle, יֹדֵעַ (yodea’); it describes the righteous as “knowing, caring for, having sympathetic knowledge for, or considering favorably” the legal needs of the poor. Cf. NAB “has a care for”; NASB “is concerned for.”

[29:7]  ¹⁸ tn The Hebrew word used here is דִּין (din), which typically means “judgment,” but can also mean “strife” and “cause.” Here it refers to the “cause” of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this.

[29:7]  ¹⁹ tn The term “such” is supplied in the translation for clarification. It is not simply any knowledge that the wicked do not understand, but the knowledge mentioned in the first colon. They do not understand the “sympathetic knowledge” or “concern” for the cause of the poor.