Imamat 25:35

Debt and Slave Regulations

25:35 “‘If your brother ¹  becomes impoverished and is indebted to you, ²  you must support ³  him; he must live ⁴  with you like a foreign resident. ⁵ 

Yesaya 1:17

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ⁶ 

Take up the cause of the orphan!

Defend the rights of the widow! ⁷ 

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ⁸  when he arrived ⁹  they brought him to the upper room. All ¹⁰  the widows stood beside him, crying and showing him ¹¹  the tunics ¹²  and other clothing ¹³  Dorcas used to make ¹⁴  while she was with them.

[25:35]  ¹ tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).

[25:35]  ² tn Heb “and his hand slips with you.”

[25:35]  ³ tn Heb “strengthen”; NASB “sustain.”

[25:35]  ⁴ tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).

[25:35]  ⁵ tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).

[1:17]  ⁶ tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  ⁷ tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[9:39]  ⁸ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁰ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹² tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹³ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁴ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.