Deuteronomy 15:7-11

The Spirit of Liberality

15:7 If a fellow Israelite ¹  from one of your villages ²  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ³  to his impoverished condition. ⁴  15:8 Instead, you must be sure to open your hand to him and generously lend ⁵  him whatever he needs. ⁶  15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ⁷  be wrong toward your impoverished fellow Israelite ⁸  and you do not lend ⁹  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ¹⁰  15:10 You must by all means lend ¹¹  to him and not be upset by doing it, ¹²  for because of this the Lord your God will bless you in all your work and in everything you attempt. 15:11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open ¹³  your hand to your fellow Israelites ¹⁴  who are needy and poor in your land.

Proverbs 11:24-25

11:24 One person is generous ¹⁵  and yet grows more wealthy, ¹⁶ 

but another withholds more than he should ¹⁷  and comes to poverty. ¹⁸ 

11:25 A generous person ¹⁹  will be enriched, ²⁰ 

and the one who provides water ²¹  for others ²²  will himself be satisfied. ²³ 

Proverbs 22:9

22:9 A generous person ²⁴  will be blessed, ²⁵ 

for he gives some of his food ²⁶  to the poor.

Isaiah 32:8

32:8 An honorable man makes honorable plans;

his honorable character gives him security. ²⁷ 

[15:7]  ¹ tn Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.

[15:7]  ² tn Heb “gates.”

[15:7]  ³ tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ⁴ tn Heb “from your needy brother.”

[15:8]  ⁵ tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

[15:8]  ⁶ tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

[15:9]  ⁷ tn Heb “your eye.”

[15:9]  ⁸ tn Heb “your needy brother.”

[15:9]  ⁹ tn Heb “give” (likewise in v. 10).

[15:9]  ¹⁰ tn Heb “it will be a sin to you.”

[15:10]  ¹¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ¹² tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

[15:11]  ¹³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ¹⁴ tn Heb “your brother.”

[11:24]  ¹⁵ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ¹⁶ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ¹⁷ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ¹⁸ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  ¹⁹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ²⁰ tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ²¹ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ²² tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ²³ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[22:9]  ²⁴ tn Heb “good of eye.” This expression is an attributed genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).

[22:9]  ²⁵ tn The form יְבֹרָךְ (yÿvorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.

[22:9]  ²⁶ sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.

[32:8]  ²⁷ tn Heb “and he upon honorable things stands.”