Ayub 9:33

9:33 Nor is there an arbiter ¹  between us,

who ²  might lay ³  his hand on us both, ⁴ 

Kejadian 43:9

43:9 I myself pledge security ⁵  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ⁶ 

Kejadian 44:32

44:32 Indeed, ⁷  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Amsal 11:15

11:15 The one who puts up security for a stranger ⁸  will surely have trouble, ⁹ 

but whoever avoids ¹⁰  shaking hands ¹¹  will be secure.

Amsal 20:16

20:16 Take a man’s ¹²  garment ¹³  when he has given security for a stranger, ¹⁴ 

and when he gives surety for strangers, ¹⁵  hold him ¹⁶  in pledge.

Ibrani 7:22

7:22 accordingly Jesus has become the guarantee ¹⁷  of a better covenant.

[9:33]  ¹ tn The participle מוֹכִיחַ (mokhiakh) is the “arbiter” or “mediator.” The word comes from the verb יָכַח (yakhakh, “decide, judge”), which is concerned with legal and nonlegal disputes. The verbal forms can be used to describe the beginning of a dispute, the disputation in progress, or the settling of it (here, and in Isa 1:18).

[9:33]  sn The old translation of “daysman” came from a Latin expression describing the fixing of a day for arbitration.

[9:33]  ² tn The relative pronoun is understood in this clause.

[9:33]  ³ tn The jussive in conditional sentences retains its voluntative sense: let something be so, and this must happen as a consequence (see GKC 323 §109.i).

[9:33]  ⁴ sn The idiom of “lay his hand on the two of us” may come from a custom of a judge putting his hands on the two in order to show that he is taking them both under his jurisdiction. The expression can also be used for protection (see Ps 139:5). Job, however, has a problem in that the other party is God, who himself will be arbiter in judgment.

[43:9]  ⁵ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ⁶ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[44:32]  ⁷ tn Or “for.”

[11:15]  ⁸ sn The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.

[11:15]  ⁹ tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.

[11:15]  ¹⁰ tn Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.

[11:15]  ¹¹ tn Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.

[20:16]  ¹² tn Heb “his garment.”

[20:16]  ¹³ sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.

[20:16]  ¹⁴ tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).

[20:16]  sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known.

[20:16]  ¹⁵ tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.

[20:16]  ¹⁶ tn Or “hold it” (so NIV, NCV).

[7:22]  ¹⁷ tn Or “surety.”