Keluaran 22:28

22:28 “You must not blaspheme ¹  God ²  or curse the ruler of your people.

Keluaran 21:6

21:6 then his master must bring him to the judges, ³  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ⁴ 

Ulangan 16:18

Provision for Justice

16:18 You must appoint judges and civil servants ⁵  for each tribe in all your villages ⁶  that the Lord your God is giving you, and they must judge the people fairly. ⁷ 

Ulangan 19:17-18

19:17 then both parties to the controversy must stand before the Lord, that is, before the priests and judges ⁸  who will be in office in those days. 19:18 The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused, ⁹ 

Ulangan 19:1

Laws Concerning Manslaughter

19:1 When the Lord your God destroys the nations whose land he ¹⁰  is about to give you and you dispossess them and settle in their cities and houses,

Ulangan 23:4

23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired ¹¹  Balaam son of Beor of Pethor in Aram Naharaim to curse you.

Mazmur 82:1

Psalm 82 ¹² 

A psalm of Asaph.

82:1 God stands in ¹³  the assembly of El; ¹⁴ 

in the midst of the gods ¹⁵  he renders judgment. ¹⁶ 

[22:28]  ¹ tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”

[22:28]  ² tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).

[21:6]  ³ tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ⁴ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[16:18]  ⁵ 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]  ⁶ tn Heb “gates.”

[16:18]  ⁷ tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”

[19:17]  ⁸ tn The appositional construction (“before the Lord, that is, before the priests and judges”) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18-20; 17:8-9).

[19:18]  ⁹ tn Heb “his brother” (also in the following verse).

[19:1]  ¹⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[23:4]  ¹¹ tn Heb “hired against you.”

[82:1]  ¹² sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ¹³ tn Or “presides over.”

[82:1]  ¹⁴ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ¹⁵ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ¹⁶ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).