Discovery BoxDeuteronomy 27:19
Context27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’
Deuteronomy 27:2
Context27:2 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.
Deuteronomy 14:5-24
Context14:5 the ibex, 3 the gazelle, 4 the deer, 5 the wild goat, the antelope, 6 the wild oryx, 7 and the mountain sheep. 8 14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. 9 14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. 10 (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you). 14:8 Also the pig is ritually impure to you; though it has divided hooves, 11 it does not chew the cud. You may not eat their meat or even touch their remains. 14:9 These you may eat from among water creatures: anything with fins and scales you may eat, 14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you. 14:11 All ritually clean birds you may eat. 14:12 These are the ones you may not eat: the eagle, 12 the vulture, 13 the black vulture, 14 14:13 the kite, the black kite, the dayyah 15 after its species, 14:14 every raven after its species, 14:15 the ostrich, 16 the owl, 17 the seagull, the falcon 18 after its species, 14:16 the little owl, the long-eared owl, the white owl, 19 14:17 the jackdaw, 20 the carrion vulture, the cormorant, 14:18 the stork, the heron after its species, the hoopoe, the bat, 14:19 and any winged thing on the ground are impure to you – they may not be eaten. 21 14:20 You may eat any clean bird. 14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages 22 and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. 23
14:22 You must be certain to tithe 24 all the produce of your seed that comes from the field year after year. 14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, 25 your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always. 14:24 When he 26 blesses you, if the 27 place where he chooses to locate his name is distant,
Job 22:9
Context22:9 you sent widows away empty-handed,
and the arms 28 of the orphans you crushed. 29
Job 29:13
Context29:13 the blessing of the dying man descended on me, 30
and I made the widow’s heart rejoice; 31
Isaiah 1:17
Context1:17 Learn to do what is right!
Promote justice!
Give the oppressed reason to celebrate! 32
Take up the cause of the orphan!
Defend the rights of the widow! 33
Isaiah 1:21-23
Context1:21 How tragic that the once-faithful city
has become a prostitute! 34
She was once a center of 35 justice,
fairness resided in her,
but now only murderers. 36
1:22 Your 37 silver has become scum, 38
your beer is diluted with water. 39
1:23 Your officials are rebels, 40
they associate with 41 thieves.
All of them love bribery,
They do not take up the cause of the orphan, 44
or defend the rights of the widow. 45
Jeremiah 5:28
Context5:28 That is how 46 they have grown fat and sleek. 47
There is no limit to the evil things they do. 48
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.
[14:5] 3 tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”
[14:5] 4 tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).
[14:5] 5 tn The Hebrew term יַחְמוּר (yakhmur) may refer to a “fallow deer”; cf. Arabic yahmur (“deer”). Cf. NAB, NIV, NCV “roe deer”; NEB, NRSV, NLT “roebuck.”
[14:5] 6 tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”).
[14:5] 7 tn The Hebrew term תְּאוֹ (tÿ’o; a variant is תּוֹא, to’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”
[14:5] 8 tn The Hebrew term זֶמֶר (zemer) is another hapax legomenon with the possible meaning “wild sheep.” Cf. KJV, ASV “chamois”; NEB “rock-goat”; NAB, NIV, NRSV, NLT “mountain sheep.”
[14:6] 9 tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.
[14:7] 10 tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).
[14:8] 11 tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.
[14:12] 12 tn NEB “the griffon-vulture.”
[14:12] 13 tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.
[14:12] 14 tn The Hebrew term עָזְנִיָּה (’ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.
[14:13] 15 tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [ra’ah] and אַיָּה [’ayyah]), is probably a kite of some species but otherwise impossible to specify.
[14:15] 16 tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayya’anah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).
[14:15] 17 tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).
[14:15] 18 tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).
[14:16] 19 tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”
[14:17] 20 tn The Hebrew term קָאַת (qa’at) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).
[14:19] 21 tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.
[14:21] 22 tn Heb “gates” (also in vv. 27, 28, 29).
[14:21] 23 sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the
[14:22] 24 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”
[14:23] 25 tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.
[14:24] 26 tn Heb “the
[14:24] 27 tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.
[22:9] 28 tn The “arms of the orphans” are their helps or rights on which they depended for support.
[22:9] 29 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] 30 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] 31 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] 32 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] 33 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] 34 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] 35 tn Heb “filled with.”
[1:21] 36 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] 37 tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.
[1:22] 38 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal.
[1:22] 39 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] 40 tn Or “stubborn”; CEV “have rejected me.”
[1:23] 41 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”
[1:23] 42 tn Heb “pursue”; NIV “chase after gifts.”
[1:23] 43 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] 44 sn See the note at v. 17.
[1:23] 45 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] 46 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] 47 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] 48 tn Heb “they cross over/transgress with respect to matters of evil.”
