Ulangan 10:18

10:18 who justly treats ¹  the orphan and widow, and who loves resident foreigners, giving them food and clothing.

Ulangan 15:9

15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ²  be wrong toward your impoverished fellow Israelite ³  and you do not lend ⁴  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ⁵ 

Ulangan 24:15

24:15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.

Ayub 34:28

34:28 so that they caused ⁶  the cry of the poor

to come before him,

so that he hears ⁷  the cry of the needy.

Ayub 35:9

35:9 “People ⁸  cry out

because of the excess of oppression; ⁹ 

they cry out for help

because of the power ¹⁰  of the mighty. ¹¹ 

Mazmur 10:14

10:14 You have taken notice, ¹² 

for ¹³  you always see ¹⁴  one who inflicts pain and suffering. ¹⁵ 

The unfortunate victim entrusts his cause to you; ¹⁶ 

you deliver ¹⁷  the fatherless. ¹⁸ 

Mazmur 10:17

10:17 Lord, you have heard ¹⁹  the request ²⁰  of the oppressed;

you make them feel secure because you listen to their prayer. ²¹ 

Mazmur 12:6

12:6 The Lord’s words are absolutely reliable. ²² 

They are as untainted as silver purified in a furnace on the ground,

where it is thoroughly refined. ²³ 

Mazmur 18:7

18:7 The earth heaved and shook; ²⁴ 

the roots of the mountains ²⁵  trembled; ²⁶ 

they heaved because he was angry.

Mazmur 34:16

34:16 But the Lord opposes evildoers

and wipes out all memory of them from the earth. ²⁷ 

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.

[10:18]  ¹ tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”

[15:9]  ² tn Heb “your eye.”

[15:9]  ³ tn Heb “your needy brother.”

[15:9]  ⁴ tn Heb “give” (likewise in v. 10).

[15:9]  ⁵ tn Heb “it will be a sin to you.”

[34:28]  ⁶ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ⁷ tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[35:9]  ⁸ tn The word “people” is supplied, because the sentence only has the masculine plural verb.

[35:9]  ⁹ tn The final noun is an abstract plural, “oppression.” There is no reason to change it to “oppressors” to fit the early versions. The expression is literally “multitude of oppression.”

[35:9]  ¹⁰ tn Heb “the arm,” a metaphor for strength or power.

[35:9]  ¹¹ tn Or “of the many” (see HALOT 1172 s.v. I רַב 6.a).

[10:14]  ¹² tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ¹³ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ¹⁴ tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ¹⁵ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ¹⁶ tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ¹⁷ tn Or “help.”

[10:14]  ¹⁸ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[10:14]  sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[10:17]  ¹⁹ 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]  ²⁰ tn Heb “desire.”

[10:17]  ²¹ tn Heb “you make firm their heart, you cause your ear to listen.”

[12:6]  ²² tn Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2).

[12:6]  ²³ tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.

[18:7]  ²⁴ sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

[18:7]  ²⁵ tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.

[18:7]  ²⁶ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.

[34:16]  ²⁷ tn Heb “the face of the Lord [is] against the doers of evil to cut off from the earth memory of them.”