Yeremia 5:28
Konteks5:28 That is how 1 they have grown fat and sleek. 2
There is no limit to the evil things they do. 3
They do not plead the cause of the fatherless in such a way as to win it.
They do not defend the rights of the poor.
Yeremia 9:24
Konteks9:24 If people want to boast, they should boast about this:
They should boast that they understand and know me.
They should boast that they know and understand
that I, the Lord, act out of faithfulness, fairness, and justice in the earth
and that I desire people to do these things,” 4
says the Lord.
Yeremia 21:12
Konteks21:12 O royal family descended from David. 5
The Lord says:
‘See to it that people each day 6 are judged fairly. 7
Deliver those who have been robbed from those 8 who oppress them.
Otherwise, my wrath will blaze out against you.
It will burn like a fire that cannot be put out
because of the evil that you have done. 9
Keluaran 23:6-9
Konteks23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance 10 from a false charge 11 – do not kill the innocent and the righteous, 12 for I will not justify the wicked. 13
23:8 “You must not accept a bribe, for a bribe blinds those who see 14 and subverts the words of the righteous.
23:9 “You must not oppress 15 a foreigner, since you know the life 16 of a foreigner, for you were foreigners in the land of Egypt.
Imamat 19:15
Konteks19:15 “‘You 17 must not deal unjustly in judgment: 18 you must neither show partiality to the poor nor honor the rich. 19 You must judge your fellow citizen fairly. 20
Ulangan 16:18-20
Konteks16:18 You must appoint judges and civil servants 21 for each tribe in all your villages 22 that the Lord your God is giving you, and they must judge the people fairly. 23 16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort 24 the words of the righteous. 25 16:20 You must pursue justice alone 26 so that you may live and inherit the land the Lord your God is giving you.
Ulangan 25:1-2
Konteks25:1 If controversy arises between people, 27 they should go to court for judgment. When the judges 28 hear the case, they shall exonerate 29 the innocent but condemn 30 the guilty. 25:2 Then, 31 if the guilty person is sentenced to a beating, 32 the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves. 33
1 Samuel 23:3
Konteks23:3 But David’s men said to him, “We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?”
Ayub 29:7-17
Konteks29:7 When I went out to the city gate
and secured my seat in the public square, 34
29:8 the young men would see me and step aside, 35
and the old men would get up and remain standing;
29:9 the chief men refrained from talking
and covered their mouths with their hands;
29:10 the voices of the nobles fell silent, 36
and their tongues stuck to the roof of their mouths.
29:11 “As soon as the ear heard these things, 37 it blessed me, 38
and when the eye saw them, it bore witness to me,
29:12 for I rescued the poor who cried out for help,
and the orphan who 39 had no one to assist him;
29:13 the blessing of the dying man descended on me, 40
and I made the widow’s heart rejoice; 41
29:14 I put on righteousness and it clothed me, 42
my just dealing 43 was like a robe and a turban;
29:15 I was eyes for the blind
and feet for the lame;
29:16 I was a father 44 to the needy,
and I investigated the case of the person I did not know;
29:17 I broke the fangs 45 of the wicked,
and made him drop 46 his prey from his teeth.
Mazmur 72:2-4
Konteks72:2 Then he will judge 47 your people fairly,
and your oppressed ones 48 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 49
72:4 He will defend 50 the oppressed among the people;
he will deliver 51 the children 52 of the poor
and crush the oppressor.
Mikha 3:11
Konteks3:11 Her 53 leaders take bribes when they decide legal cases, 54
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 55 the Lord and say,
“The Lord is among us. 56
Disaster will not overtake 57 us!”
Zakharia 7:9-11
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.
[5:28] 1 tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.
[5:28] 2 tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.
[5:28] 3 tn Heb “they cross over/transgress with respect to matters of evil.”
[5:28] sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.
[9:24] 4 tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the
[21:12] 5 tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.
[21:12] 6 tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.
[21:12] 7 sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.
[21:12] 8 tn Heb “from the hand [or power] of.”
[21:12] 9 tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”
[23:7] 10 tn Or “stay away from,” or “have nothing to do with.”
[23:7] 11 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
[23:7] 12 tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).
[23:7] 13 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
[23:8] 14 tn Heb “blinds the open-eyed.”
[23:9] 15 tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).
[23:9] 16 tn Heb “soul, life” – “you know what it feels like.”
[19:15] 17 tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.
[19:15] 18 tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”
[19:15] 19 tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”
[19:15] 20 tn Heb “In righteousness you shall judge your fellow citizen.”
[16:18] 21 tn The Hebrew term וְשֹׁטְרִים (vÿshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.
[16:18] 23 tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”
[16:19] 24 tn Heb “twist, overturn”; NRSV “subverts the cause.”
[16:19] 25 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”
[16:20] 26 tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).
[25:1] 28 tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.
[25:1] 29 tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”
[25:1] 30 tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”
[25:2] 31 tn Heb “and it will be.”
[25:2] 32 tn Heb “if the evil one is a son of smiting.”
[25:2] 33 tn Heb “according to his wickedness, by number.”
[29:7] 34 sn In the public square. The area referred to here should not be thought of in terms of modern western dimensions. The wide space, plaza, or public square mentioned here is the open area in the gate complex where legal and business matters were conducted. The area could be as small as a few hundred square feet.
[29:8] 35 tn The verb means “to hide; to withdraw.” The young men out of respect would withdraw or yield the place of leadership to Job (thus the translation “step aside”). The old men would rise and remain standing until Job took his seat – a sign of respect.
[29:10] 36 tn The verb here is “hidden” as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word “hide” can have extended meanings of “withdraw; be quiet; silent” (see Gen 31:27). A. Guillaume relates the Arabic habi’a, “the fire dies out,” applying the idea of “silent” only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say.
[29:11] 37 tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity.
[29:11] 38 tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause.
[29:12] 39 tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).
[29:13] 40 tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).
[29:13] 41 tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.
[29:14] 42 tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous.
[29:14] 43 tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.
[29:16] 44 sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.
[29:17] 45 tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.
[29:17] 46 tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).
[72:2] 47 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 48 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[72:3] 49 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
[72:4] 50 tn Heb “judge [for].”
[72:4] 51 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[3:11] 53 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 54 tn Heb “judge for a bribe.”
[3:11] 55 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 56 tn Heb “Is not the
[3:11] 57 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
