Imamat 19:13

19:13 You must not oppress your neighbor or commit robbery against him. ¹  You must not withhold ²  the wages of the hired laborer overnight until morning.

Amsal 3:27-28

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ³ 

when ⁴  you ⁵  have the ability ⁶  to help. ⁷ 

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ⁸  you have it with you at the time. ⁹ 

Yeremia 22:13

Judgment on Jehoiakim

22:13 “‘Sure to be judged ¹⁰  is the king who builds his palace using injustice

and treats people unfairly while adding its upper rooms. ¹¹ 

He makes his countrymen work for him for nothing.

He does not pay them for their labor.

Matius 20:8

20:8 When ¹²  it was evening ¹³  the owner of the vineyard said to his manager, ‘Call the workers and give the pay ¹⁴  starting with the last hired until the first.’

Markus 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ¹⁵ 

Yakobus 5:4

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.

[19:13]  ¹ tn Heb “You shall not oppress your neighbor and you shall not rob.”

[19:13]  ² tn Heb “hold back with you”; perhaps “hold back for yourself” (cf. NRSV “keep for yourself”).

[3:27]  ³ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ⁴ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ⁵ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).

[3:27]  ⁶ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ⁷ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:28]  ⁸ tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ⁹ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[22:13]  ¹⁰ sn Heb “Woe.” This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11; Jer 23:1). The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19.

[22:13]  ¹¹ tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.”

[22:13]  sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598 b.c. He became a vassal of Nebuchadnezzar but rebelled against him, bringing about the siege of 597 b.c. in which his son and many of the Judean leaders were carried off to Babylon (2 Kgs 23:34–24:16). He was a wicked king according to the author of the book of Kings (2 Kgs 23:37). He had Uriah the prophet killed (Jer 26:23) and showed no regard for Jeremiah’s prophecies, destroying the scroll containing them (Jer 36:23) and ordering Jeremiah’s arrest (Jer 36:23).

[20:8]  ¹² tn Here δέ (de) has not been translated.

[20:8]  ¹³ sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.

[20:8]  ¹⁴ tc ‡ Most witnesses (including B D W Θ Ë^1,13 33^vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA²⁷ includes the pronoun on the basis of the greater external attestation.

[10:19]  ¹⁵ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.