Discovery BoxExodus 22:26-27
Context22:26 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.
Job 24:7-8
Context24:7 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.
Job 29:11-13
Context29:11 “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
Job 31:16-20
Context31:16 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
Ezekiel 18:7
Context18:7 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,
Ezekiel 18:12
Context18:12 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,
Ezekiel 18:16
Context18:16 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,
Ezekiel 33:15
Context33:15 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
Context2:8 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
Context2:2 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
Amos 1:1
Context1:1 The following is a record of what Amos prophesied. 34 He 35 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 36 during the time of 37 King Uzziah of Judah and 38 King Jeroboam son of Joash of Israel, two years before the earthquake. 39
[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] 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] 5 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] 11 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] 12 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] 13 tn Heb “kept the poor from [their] desire.”
[31:17] 15 tn Heb “and an orphan did not eat from it.”
[31:18] 17 tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.
[31:18] 18 tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”
[31:18] 19 tn Heb “I guided her,” referring to the widow mentioned in v. 16.
[31:20] 19 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] 20 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] 21 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] 22 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] 23 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] 24 tn Heb “lifts up his eyes.”
[33:15] 25 tn Heb “the wicked one.”
[33:15] 26 tn Heb “and in the statutes of life he walks.”
[2:8] 27 tn The words “They do so right” are supplied twice in the translation of this verse for clarification.
[2:8] 29 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] 29 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
[2:2] 30 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 31 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 32 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] 33 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 34 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[1:1] 31 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
[1:1] 32 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 33 tn Heb “which he saw concerning Israel.”
[1:1] 34 tn Heb “in the days of.”
[1:1] 35 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 36 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
