Ulangan 27:19
Konteks27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’
Ulangan 27:2
Konteks27:2 When you cross the Jordan River 1 to the land the Lord your God is giving you, you must erect great stones and cover 2 them with plaster.
1 Samuel 14:5-24
Konteks14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.
14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene 3 for us. Nothing can prevent the Lord from delivering, whether by many or by a few.” 14:7 His armor bearer said to him, “Do everything that is on your mind. 4 Do as you’re inclined. I’m with you all the way!” 5
14:8 Jonathan replied, “All right! 6 We’ll go over to these men and fight them. 14:9 If they say to us, ‘Stay put until we approach you,’ we will stay 7 right there and not go up to them. 14:10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand – it will be a sign to us.”
14:11 When they 8 made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 14:12 Then the men of the garrison said to Jonathan and his armor bearer, “Come on up to us so we can teach you a thing or two!” 9 Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given 10 them into the hand of Israel!”
14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, 11 while his armor bearer came along behind him and killed them. 12 14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.
14:15 Then fear overwhelmed 13 those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. 14
14:16 Saul’s watchmen at Gibeah in the territory of Benjamin 15 looked on 16 as the crowd of soldiers seemed to melt away first in one direction and then in another. 17 14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, 18 Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” 19 for he was at that time wearing the ephod. 20 14:19 While 21 Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!”
14:20 Saul and all the army that was with him assembled and marched into battle, where they found 22 the Philistines in total panic killing one another with their swords. 23 14:21 The Hebrews who had earlier gone over to the Philistine side 24 joined the Israelites who were with Saul and Jonathan. 14:22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle. 14:23 So the Lord delivered Israel that day, and the battle shifted over to Beth Aven. 25
14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.
Ayub 22:9
Konteks22:9 you sent widows away empty-handed,
and the arms 26 of the orphans you crushed. 27
Ayub 29:13
Konteks29:13 the blessing of the dying man descended on me, 28
and I made the widow’s heart rejoice; 29
Yesaya 1:17
Konteks1:17 Learn to do what is right!
Promote justice!
Give the oppressed reason to celebrate! 30
Take up the cause of the orphan!
Defend the rights of the widow! 31
Yesaya 1:21-23
Konteks1:21 How tragic that the once-faithful city
has become a prostitute! 32
She was once a center of 33 justice,
fairness resided in her,
but now only murderers. 34
1:22 Your 35 silver has become scum, 36
your beer is diluted with water. 37
1:23 Your officials are rebels, 38
they associate with 39 thieves.
All of them love bribery,
They do not take up the cause of the orphan, 42
or defend the rights of the widow. 43
Yeremia 5:28
Konteks5:28 That is how 44 they have grown fat and sleek. 45
There is no limit to the evil things they do. 46
They do not plead the cause of the fatherless in such a way as to win it.
They do not defend the rights of the poor.
[27:2] 1 tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.
[27:2] 2 tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.
[14:7] 4 tn Heb “in your heart.”
[14:7] 5 tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.
[14:11] 8 tn Heb “the two of them.”
[14:12] 10 tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.
[14:13] 11 tn Heb “and they fell before Jonathan.”
[14:13] 12 tn Heb “and the one carrying his equipment was killing after him.”
[14:15] 13 tn Heb “fell upon.”
[14:15] 14 tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.
[14:16] 15 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
[14:16] 16 tn Heb “saw, and look!”
[14:16] 17 tn Heb “the crowd melted and went, even here.”
[14:17] 18 tn Heb “and they mustered the troops, and look!”
[14:18] 19 tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin
[14:18] 20 tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.
[14:19] 21 tn Or perhaps “until.”
[14:20] 22 tn Heb “and look, there was”
[14:20] 23 tn Heb “the sword of a man against his companion, a very great panic.”
[14:21] 24 tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”
[14:23] 25 tc The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”
[22:9] 26 tn The “arms of the orphans” are their helps or rights on which they depended for support.
[22:9] 27 tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.
[29:13] 28 tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).
[29:13] 29 tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.
[1:17] 30 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] 31 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.
[1:21] 32 tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.
[1:21] 33 tn Heb “filled with.”
[1:21] 34 tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.
[1:22] 35 tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.
[1:22] 36 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal.
[1:22] 37 sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem.
[1:23] 38 tn Or “stubborn”; CEV “have rejected me.”
[1:23] 39 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”
[1:23] 40 tn Heb “pursue”; NIV “chase after gifts.”
[1:23] 41 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).
[1:23] 42 sn See the note at v. 17.
[1:23] 43 sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.
[5:28] 44 tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.
[5:28] 45 tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.
[5:28] 46 tn Heb “they cross over/transgress with respect to matters of evil.”
[5:28] sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.
