Exodus 18:21

18:21 But you choose ¹  from the people capable men, ²  God-fearing, ³  men of truth, ⁴  those who hate bribes, ⁵  and put them over the people ⁶  as rulers ⁷  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Isaiah 33:15-16

33:15 The one who lives ⁸  uprightly ⁹ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁰ 

the one who does not plot violent crimes ¹¹ 

and does not seek to harm others ¹²  –

33:16 This is the person who will live in a secure place; ¹³ 

he will find safety in the rocky, mountain strongholds; ¹⁴ 

he will have food

and a constant supply of water.

Jeremiah 22:15-17

22:15 Does it make you any more of a king

that you outstrip everyone else in ¹⁵  building with cedar?

Just think about your father.

He was content that he had food and drink. ¹⁶ 

He did what was just and right. ¹⁷ 

So things went well with him.

22:16 He upheld the cause of the poor and needy.

So things went well for Judah.’ ¹⁸ 

The Lord says,

‘That is a good example of what it means to know me.’ ¹⁹ 

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ²⁰ 

[18:21]  ¹ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

[18:21]  ² tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

[18:21]  ³ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ⁴ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

[18:21]  ⁵ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

[18:21]  ⁶ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ⁷ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

[33:15]  ⁸ tn Heb “walks” (so NASB, NIV).

[33:15]  ⁹ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁰ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ¹¹ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ¹² tn Heb “[who] closes his eyes from seeing evil.”

[33:16]  ¹³ tn Heb “he [in the] exalted places will live.”

[33:16]  ¹⁴ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[22:15]  ¹⁵ tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).

[22:15]  ¹⁶ tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.

[22:15]  ¹⁷ sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).

[22:16]  ¹⁸ tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

[22:16]  ¹⁹ tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

[22:17]  ²⁰ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.