Keluaran 22:26-27

22:26 If you do take ¹  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ²  22:27 for it is his only covering – it is his garment for his body. ³  What else can he sleep in? ⁴  And ⁵  when he cries out to me, I will hear, for I am gracious.

Ayub 24:7-8

24:7 They spend the night naked because they lack clothing;

they have no covering against the cold.

24:8 They are soaked by mountain rains

and huddle ⁶  in the rocks because they lack shelter.

Ayub 29:11-13

Job’s Benevolence

29:11 “As soon as the ear heard these things, ⁷  it blessed me, ⁸ 

and when the eye saw them, it bore witness to me,

29:12 for I rescued the poor who cried out for help,

and the orphan who ⁹  had no one to assist him;

29:13 the blessing of the dying man descended on me, ¹⁰ 

and I made the widow’s heart rejoice; ¹¹ 

Ayub 31:16-20

31:16 If I have refused to give the poor what they desired, ¹² 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ¹³  –

31:18 but from my youth I raised the orphan ¹⁴  like a father,

and from my mother’s womb ¹⁵ 

I guided the widow! ¹⁶ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ¹⁷ 

as he warmed himself with the fleece of my sheep, ¹⁸ 

Yehezkiel 18:7

18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, ¹⁹  does not commit robbery, ²⁰  but gives his bread to the hungry and clothes the naked,

Yehezkiel 18:12

18:12 oppresses the poor and the needy, ²¹  commits robbery, does not give back what was given in pledge, prays to ²²  idols, performs abominable acts,

Yehezkiel 18:16

18:16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked,

Yehezkiel 33:15

33:15 He ²³  returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, ²⁴  committing no iniquity. He will certainly live – he will not die.

Amos 2:8

2:8 They stretch out on clothing seized as collateral;

they do so right ²⁵  beside every altar!

They drink wine bought with the fines they have levied;

they do so right in the temple ²⁶  of their God! ²⁷ 

Amos 2:2

2:2 So I will set Moab on fire, ²⁸ 

and it will consume Kerioth’s ²⁹  fortresses.

Moab will perish ³⁰  in the heat of battle ³¹ 

amid war cries and the blaring ³²  of the ram’s horn. ³³ 

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[22:26]  ¹ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ² tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[22:27]  ³ tn Heb “his skin.”

[22:27]  ⁴ tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ⁵ tn Heb “and it will be.”

[24:8]  ⁶ tn Heb “embrace” or “hug.”

[29:11]  ⁷ tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity.

[29:11]  ⁸ tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause.

[29:12]  ⁹ tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).

[29:13]  ¹⁰ 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]  ¹¹ 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.

[31:16]  ¹² tn Heb “kept the poor from [their] desire.”

[31:17]  ¹³ tn Heb “and an orphan did not eat from it.”

[31:18]  ¹⁴ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ¹⁵ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ¹⁶ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ¹⁷ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ¹⁸ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[18:7]  ¹⁹ tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.

[18:7]  ²⁰ tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).

[18:12]  ²¹ sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 14:69; Ps 12:6; 35:10; 37:14).

[18:12]  ²² tn Heb “lifts up his eyes.”

[33:15]  ²³ tn Heb “the wicked one.”

[33:15]  ²⁴ tn Heb “and in the statutes of life he walks.”

[2:8]  ²⁵ tn The words “They do so right” are supplied twice in the translation of this verse for clarification.

[2:8]  ²⁶ tn Heb “house.”

[2:8]  ²⁷ tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV).

[2:2]  ²⁸ sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the Lord will punish them by setting them on fire.

[2:2]  ²⁹ sn Kerioth was an important Moabite city. See Jer 48:24, 41.

[2:2]  ³⁰ tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”

[2:2]  ³¹ tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.

[2:2]  ³² tn Heb “sound” (so KJV, NASB, NRSV).

[2:2]  ³³ sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.