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3.3.3 Deut. 16 13-15 The Feasts of Booths and Social Relevance

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3.3.3 Deut. 1613-15 The Feasts of Booths and Social Relevance

Deut 16:13 "You shall keep the feast of booths seven days, when you make your

ingathering from your threshing floor and your wine press;

Deut. 16:14 you shall rejoice in your feast, you and your son and your daughter, your manservant and your maidservant, the Levite, the sojourner, the fatherless, and the widow who are within your towns

Deut. 16:15 For seven days you shall keep the feast to the LORD your God at the place which the LORD will choose;

because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful.

Deut. 16:13

hf,î[]T; tKo±Suh; gx;

~ymi_y" t[;äb.vi ^ßl.

^ßn>r>G"mI)

^êP.s.a'‟B.

`^b<)q.YImiW

Deut. 16:14

^G<+x;B.

T'Þx.m;f'w

^T,‟biW ^Ün>biW hT'‟a;

^t,êm'a]w:

^åD>b.[;w>

~AtïY"h;w>

rGE±h;w>

ywI©Leh;w>

rv<ïa]

hn"ßm'l.a;h'w>

`^yr<(['v.Bi

Deut. 16:15

gxoT' ~ymiªy"

t[;äb.vi

~AqßM'B; ^yh,êl{a/

hw"åhyl;

rx:åb.yI-rv,a]

hw"åhy> ^úk.r<b'y>

yKiä hw"+hy>

lkoÜB. ^yh,ªl{a/

; „lkob.W

Deut 16:13

e`orth.n skhnw/n poih,seij

seautw/| e`pta.

h`me,raj evn tw/| sunagagei/n se evk tou/

a[lwno,j sou kai. avpo. th/j lhnou/ sou

Deut. 16:14 kai.

euvfranqh,sh|

evn th/|

e`orth/| sou su.

kai. o` ui`o,j sou kai. h`

quga,thr sou o`

pai/j sou kai.

h` paidi,skh sou kai. o` Leui,thj kai. o`

prosh,lutoj kai.

o` ovrfano.j kai. h` ch,ra h`

ou=sa evn tai/j po,lesi,n sou Deut. 16:15 e`pta.

h`me,raj e`orta,seij kuri,w| tw/|

qew/| sou evn tw/| to,pw| w-|

eva.n

evkle,xhtai

ku,rioj o` qeo,j sou auvtw/|

eva.n de.

euvlogh,sh| se ku,rioj o` qeo,j sou evn pa/sin toi/j

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„^t.a'(WbT.

t'yyIßh'w> ^yd<êy"

hfeä[]m;

`x;me(f' %a:

genh,masi,n sou kai. evn panti.

e;rgw| tw/n

ceirw/n sou kai.

e;sh|

euvfraino,menoj

Deut. 1613-15 The Feast of Booths. The second feast mentioned in this pericope is the

„Feast of Booths‟ (Deut. 1613-15) Heb. hag hassukkot tKo±Suh; gx;ó This feast which goes by various names was instituted not only to have religious significance in Israel‟s society but also sociological. The feast was celebrated between 15th and 21st day of the seventh month, thus spanning a period of seven days (Lev.23 33-36, see vs 39)144. The feast commemorates Israel‟s experience in the wilderness. In its observance the Israelite is commanded „to take the fruit of goodly trees, fronds of palm trees, and boughs of thick trees etc and to dwell in booths (Lev. 23 33-36,) for seven days (Neh. 414-18) to remind them how their ancestors had dwelt in tents during their passage through the wilderness‟145. While in the J source the feast was called the „Feast of Ingathering‟ or „First fruit‟ (Exo.

2316, 3422) in the P- source it is called the „Feast of Booths‟ (Lev. 2333 – 36,37 – 43,Num. 29

12 - 33

) which was the name by which the feast became generally known in later Old Testament books (Zech. 1416, 19, Ezra 34, 2 Chron 813). Being the most popular and widely observed feast among the three festivals in ancient Israel it was also sometimes simply called „The Feast‟ or „Pilgrimage‟ (1Kg 82, 65, 2 Chron 5 3, 78, Neh. 814, Lev. 2339).The emphasis with which this festival was celebrated points to the strength of its impact both

144 The P-source calls it the feast of Ingathering (Exo.2316,3422,Lev.2334,36,39) and specifies the time of the celebration extending from the fifteenth to the twenty-first of the sevent month which is Tishri (Sept/Oct) See; F.E.Gaebelein, R.P.Polcyn, Walter C. Kaiser Jr. 1992. The Expositor’s Bible commentary. Vol.3.

Grand Rapids Michigan: Zondervan publishing House. p.110.

145 C.A.Briggs, S.R.Driver et al “Eds.” 1906. A critical and Exegetical commentary on Deuteronomy. New York: Charles Scribner‟s Sons. p.197.

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for the religious and social life of Israel. It did not only had a large attendance but reflected an elaborate celebration (see 2 Chron 78 cf Num 2912-33)

The Deuteronomic text introduces a new interpretation not only to its religious importance but its social significance. Although the feast is combined with an agricultural festival (the first fruits) which reminds the worshipper of God‟s provision, the Deuteronomist goes further to introduce the sociological implication for Israel by the focus which the feast must incorporate, namely, the care of the marginal groups (the orphans, widows, strangers and the Levites). It was therefore intended to be religious celebration but not without social significance. That the phenomenon of social inequality exists in the social context of the text was a fact which had already been proven by the denunciation of the prophets. „When you come to appear before me, who requires of you this trampling of my court? Bring no more vain offerings‟ (Isa. 112,13). A cultus without right judgement and social justice was no cult. In the observance of the feast146, the Deuteronomist introduces the ideological renovation whose inspiration goes back to the mosaic tradition and given advocacy by the prophets. The provision to be made for the marginal group emphasizes the need for an ideological response to the phenomenon of social inequality already perpetuated by the class structure in Israel under the monarchical system. The Deuteronomist puts these regulations on the lips of Moses to give legitimation and authourity to their applications in Israel‟s community hence the regular occasion for the proclamation of these regulations was in Israel‟s cultic setting. In comparing the apodictic series of prohibitions with the Hittite state treaties K.Koch

146 The Israelite is commanded to observe three feasts namely the Feast of unleavened bread, the Feast of Weeks, and the Feast of Tabernacles (Exo.2316,17, 2Chron.813) The feast of booth was also called the feast of ingathering or tabernacle. The Deuteronomist incorporates into the religious significance the sociological importance.

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equally observes that they were intended to be proclaimed ceremonially. In the case of the speaker at the festival, it is believed to be a cultic official who proclaims the prohibitions as God‟s own word.147

3.3.3 (i) Form-Critical Analysis of the Text Segment

Form-criticism according to W.H.Schmidt seeks to determine the sitz im leben (the life setting or social context) of a text, by inquiring into the social relations (institutions) in which the traditions grew.148 It also defines the form or genre of the text.

In this text segment the occasion for the proclamation of the regulations was Liturgical setting of the celebration of the feast. In this worship/Liturgical setting the proclamation could only have a homilectic purpose in view. The speaker may be traced to a cult official but not conclusive. W. H. Schmidt remarks:

It is hard to determine what group was responsible for this preaching of the law. Like others before G.Von Rad sees Deuteronomy as originating in (rural) Levitical circles in the northern kingdom, they would be responsible for the priestly and the militant spirit of the book and it would have been their task to instruct the laity (Deut.3310; Neh.87 etc) But since „Levi‟ in the OT is something complex and hard to pin down to particulars, it can hardly serve to shed light on the origin of the book. There must, however, been some connection between Deuteronomy and the Levites (cf. the additions in 279ff;319,24ff ) Since Deuteronomy is concerned for their welfare (1212,18f and often) and included them

147 Various identities are given to the speaker in Israel‟s cult. A. Alt thinks that he is a Priest; M. Noth thinks he is one of the Judges, while A.Bertholet and H.J.Kraus think he is a cultic prophet and bearer of the Mosaic office.

148 W.H.Schmidt. 2008. Old Testament Introduction. New York: St Paul‟s Press. p.68. Form criticism begins by identifying a text‟s genre or conventional literay form such as parables, proverbs, epistles or love poems. It goes on to seek the sociological setting for each text‟s genre, its „situation in life‟ (German: Sitz im leben) For example, the sociological setting of a law is a court, or the sociological setting of a psalm (hymn) is worship….. from wikipedia. In the text segments under consideration the sociological setting of the law moves from the ordinary situation of a court to its cultic setting.

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among the unfortunate who need protection and help (1427ff, 2611ff )149

M.Weinfeld on the contrary thinks that agents of transmission of the law are to be looked for among the Sapiential scribes at the royal court in Jerusalem. Although the group may originate from the royal court in Jerusalem, they belong to different ideological group whose concern was directed at advocacy for the marginal groups.

The occasion for the proclamation of the law was the Liturgical gathering for the feast of Booths which W.H.Schmidt observes may have been developed as part of the Liturgy at a later time. Laws were read out in the Liturgy (Deut.3110ff; 2Kgs232 cf.Exo.247, Neh.8; Ps.81, etc). One particular occasion in which the law was read to the whole congregration was the feast of booths.

And Moses commanded them, „At the end of every seven years, at the set time of the year of release, at the feast of booths, when all Israel comes to appear before the Lord your God at the place which he will choose, you shall read this law before all Israel in their hearing. Assemble the people, men, women, and little ones, and the sojourner within your towns that they may learn to fear the Lord your God, and be careful to do all the words of this law (Deut.3110-12).

The form of the law following A.Alt categorization is expressed in the

„apodictics‟ You shall keep the feast of booths seven days, when you make your ingathering from your threshing floor and your wine press…..(Deut.1613). The apodictic does not express conditional statements as in the „casuistics‟ but gives a mandate on how Israel‟s society would be governed as a covenant community. Cognizance is to be given to the marginal groups in the celebration of the feasts in ancient Israel. The purpose of the

149 W. H. Schmidt. 2008. Old Testament Introduction. New York: St Paul Press. p.147.

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feast thus moves beyond gratitude for deliverance from the Egyptian bondage but to social concern for the widows, orphans, sojourners and the Levites. Three concerns may be recognized in these regulations, namely; concern for the widows who suffer from gender bias and thus negligence and material needs (IKgs 178-21, 2Kgs 41-7), the concern for discrimination against the sojourner who has no equal social status in Israel, and concern for the socio-economic condition of the orphans and the Levites. This social context is most pronounced in the context of the 8th century prophet in Israel. We often meet this in Amos and Isaiah‟s message.

Learn to do good seek justice correct oppression defend the fatherless plead for the widow (Isa.117)

This social context as aptly described by A.R.Ceresko from message of Amos shows the impact of social inequality on Israel‟s social structure;

One practice that particularly irked Amos was the accumulation of properties into large estates by wealthy individuals and families. One of the foundation stones of the socio-economic order under the tribal confederation had been the possession by each extended family of its own dwelling and plot of land sufficient to provide the basic necessities of life to its members. In addition to this were the provisions for mutual aid and support among the extended families of a clan, among the clans which formed each of the tribes, and finally among the tribes themselves within the larger confederation……Both of these foundation stones were being crushed and thrown by the wayside.150

A major change that was introduced by the influence of the Canaanite city social system was social stratification and the eventual loss of the mutual aid system. It is

150 A.R.Ceresko. 1992. The Old Testament: A Liberation Perspective. New York: Orbis books. p.242.

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however questionable how long it were possible to retain the old mutual aid social system in the face of industrialization and globalization; yet the tradition of a caring community represented by the mosaic regulations holds importance even for the 21st century.

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3.3.4. Dispensation of Justice and the Law of Gleaning as Responses to Social Inequality (Mutual Aid Mechanism in Ancient Israel) (Deut. 2417-18,19-22

) Deut. 24: 17 – 18, 19 – 22

Deut. 24:17 "You shall not pervert the justice due to the sojourner or to fatherless, or take a widow's garment in pledge;

Deut. 24:18 but you shall remember that you were a slave in Egypt and the LORD your God

redeemed you from there;

therefore I command you to do this.

Deut.24:19 "When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go back to get it;

it shall be for the

sojourner, the fatherless, and the widow; that the LORD your God may bless you in all the work of your hands.

Deut. 24:20 When you beat your olive trees, you shall not go over the boughs again; it shall be for the sojourner, the fatherless, and the widow.

Deut. 24:21 When you gather the grapes of your vineyard, you shall not glean it afterward; it shall

BHS

Deut. 24:17

jP;Þv.mi hJ,êt; al{å al{åw> ~At+y"

rGE

`hn")m'l.a;

dg<B<ß lboêx]t;

Deut.24:18

T'ªr>k;z"w>

~yIr;êc.miB.

„t'yyI‟h' db,[,Û yKi

^yh,Þl{a/ hw"ïhy>

^±D>p.YIw:)

^W>c;m.

ykiÛnOa' !Keú-l[;

~V'_mi

`hZ<)h; rb"ßD'h;-ta, tAfê[]l; „ä

Deut.

24:19

^‟r>yci(q. •rcoq.ti yKiä

rm,[oå

T'óx.k;v'¥w>

^d<øf'b.

„bWvt' al{Ü hd<ªF'B;

~AtïY"l; rGE±l;

ATêx.q;l.

LXX

MGK Deut.24:17 De.n qe,leij diastre,fei th.n kri,sin tou/

xe,nou( tou/

ovrfanou/( ouvde.

qe,leij qlamba,nei to. i`ma,tion th/j ch,raj evne,curon\

MGK Deut. 24:18 avlla.

qe,leij

evnqumei/sqai o[ti dou/loj evsta,qhj evn Aivgu,ptw|(

kai. se. evlu,trwse Ku,rioj o` Qeo.j sou evkei/qen\ dia.

tou/to evgw.

prosta,zw eivj se.

na. ka,mnh|j to.

pra/gma tou/toÅ

Deut. 24:19 eva.n de.

avmh,sh|j avmhto.n evn tw/| avgrw/|

sou kai. evpila,qh|

dra,gma evn tw/|

avgrw/| sou ouvk evpanastrafh,sh|

labei/n auvto, tw/|

ptwcw/| kai. tw/|

proshlu,tw| kai.

tw/| ovrfanw/| kai.

th/| ch,ra| e;stai i[na euvlogh,sh| se ku,rioj o` qeo,j sou evn pa/si toi/j e;rgoij tw/n

ceirw/n sou

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fatherless, and the widow.

Deut. 24:22 You shall remember that you were a slave in the land of Egypt;

therefore I command you to do this.

hy<+h.yI

hn"ßm'l.a;l'w>

„^k.r<b'y> ![;m;Ûl.

lkoßB. ^yh,êl{a/

hw"åhy>

`^yd<(y" hfeî[]m;

Deut. 24:20

^êt.yzE) „jBox.t;

yKi

rGE±l; ^yr,_x]a;

raEßp't. al{ï `hy<)h.yI hn"ßm'l.a;l'w>

~AtïY"l; {ï Û

Deut. 24:21

^êm.r>K; „rcob.ti yKiÛ

rGE±l; ^yr,_x]a;

lleÞA[t. al{

`hy<)h.yI

hn"ßm'l.a;l'w>

~AtïY"l; ï

Deut. 24:22

db,[,î-yKi T'êr>k;z"åw>

~yIr"+c.mi

#r<a,äB. t'yyIßh' ykiÛnOa' !Keú-l[;

tAfê[]l; „^W>c;m.

`hZ<)h;

rb"ßD"h;-Deut. 24:20 VAfou/

tina,xh|j ta.j evlai,aj sou( de.n qe,leij pa,lin evlaiologh,sei tou.j kla,douj\

qe,lei ei=sqai dia.

to.n xe,non( dia.

to.n ovrfano.n kai.

dia. th.n ch,ranÅ

Deut. 24:21 VAfou/

trugh,sh|j to.n avmpelw/na, sou(

de.n qe,leij stafulologh,sei pa,lin\ qe,lei ei=sqai dia. to.n xe,non( dia. to.n ovrfano.n kai. dia.

th.n ch,ranÅ Deut. 24:22 Kai.

qe,leij

evnqumei/sqai o[ti dou/loj evsta,qhj evn gh/|

Aivgu,ptou\ dia.

tou/to evgw.

prosta,zw eivj se.

na. ka,mnh|j to.

pra/gma tou/toÅ

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ta,

This pericope deals with two different issues but which the redactor brings together for his didactic and hermeneutical purpose. These are vss 17-18 which deal with Israel‟s judicial system, which appeals for justice and the protection of the weak in the society and vss.19-22 which prescribe the law of gleaning as mandatory in Israelite agrarian society to empower the weak. This has variously been described as the „mutual aid mechanism‟ or „socialism‟ in modern terms. The aim was to take care of social inequality in the economy produced by the new social system in ancient Israel. The new social system in which ownership of land and political hegemony created the wealthy and the poor ensured a gap. For example the ger (strangers) which in the view of D.J.Zucher he refers to the resident aliens were non-Israelites who often did not own land, were poor and dependent upon others.151 This legislation seeks therefore to address the social condition in which the marginal groups became impoverished in society. The legislation requesting justice in Israel‟s judicial system in this text segment (Deut.247-18) follows closely Deut.1618-20 which prescribes the appointment of Judges and Officials

~yrIªj.vo)w> ~yjiäp.vo

(sopetim and soterim) in every city; Deut.1621,22 and 17-246 being an interpolation. The chapters between take up other cultic regulations but resume the theme of Israel‟s judicial system again in 247. Evidently the aim of this legislation also was to meet the challenges of the cities following the settlement in the Canaanite city states which was not only hierarchical but commercial in orientation.

Baalism was a fertility cult that emphasised social economic engagements without the

151 D.J.Zucher. 2005. The Torah. An introduction for Christians and Jews. New York: Paulist Press. p.179.

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moral response to effects of social imbalance created by such system. Yahwistic faith conversely takes this up as mandate for the people of Israel as covenanted people. The emphasis in the text was repeatedly the need for justice in Israel‟s judicial system which is reflected in the similarities in the phraseologies employed.

Deut. 16:18 "You shall appoint judges and officers in all your towns which the LORD your God gives you, according to your tribes; and they shall judge the people with righteous judgment”.

~yrIªj.vo)w> ~yjiäp.vo

^yr<ê['v.-lk'B. „^l.-!T,Ti hw"ôhy> rv,‟a]

Wjïp.v'w> ^yj,_b'v.li ^ßl. !tEïnO

^yh,²l{a/

`qd<c,(-jP;v.mi ~['Þh'-ta,

Deut. 16:19 You shall not pervert justice; you shall not show partiality; and you shall not take a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous.

jP'êv.mi hJ,ät;-al{

yKiä dx;voê xQ:åti-al{w> ~ynI+P' ryKiÞt; al

@LEßs;ywI) ~ymiêk'x] ynEåy[e „rWE[;y>

dx;Voªh;{

`~qI)yDIc; yrEîb.DI

Deut. 16:20 Justice, and only justice, you shall follow, that you may live and inherit the land which the LORD your God gives you.

@Do=r>Ti qd<c,Þ qd<c,î

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#r<a'êh'-ta, T'äv.r:y"w>

„hy<x.Ti( ![;m;Ûl.

`%l") !tEïnO ^yh,Þl{a/

hw"ïhy>-rv,a]

Compare this with the phraseology in chapter 2417-18

Deut. 24:17 "You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow's garment in pledge;

jP;Þv.mi hJ,êt; al{å

`hn")m'l.a; dg<B<ß lboêx]t; al{åw> ~At+y" rGE

The impact of the Redactors on the text is evident in the similarities of syntax.

The phrase „You shall not pervert justice; you shall not show partiality; and you shall not take a bribe, for a bribe blinds the eyes of the wise’

`hn")m'l.a; dg<B<ß

lboêx]t; al{åw> ~At+y" rGE jP;Þv.mi hJ,êt; al{å

finds an echo in Deut.2417 ("You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow's garment in pledge;) with half the verse repeated verbatim in Deut.2417. The Deuteronomist practically adopts the sacral apodictic legal formulation which already exists in the Covenant code (Exo.236-9) and conveys the same thought on the need for social justice and equity in society. The Deuteronomist interprets the text in the light of the social setting of Deuteronomy of the 7th century. The re-interpretation of the covenant code in the light of 7th century Deuteronomy is evident by the inclusion of the

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marginal groups in the text where originally they were absent.(See Deut.1619-20 Cf.

Exo.236-9).

The declarative negation, „no‟

al{ï

is in the construct with the verb

hJ,êt;(

(

from the Qal

hj'n"

which has various shades of meaning.(see Gen.34, Deut.131, Hos.915). Primarily it means „to extend‟ or „stretch out‟ eg of hands (Exo.719) or of staff (Exo. 923). It also connotes „to turn aside‟ (Num.2017). The infinitive means „to turn away from‟ (Num. 2233). In a metaphorical sense it means „to be hostile‟ (Isa. 2112). Thus the phrase

rGE jP;Þv.mi hJ,êt; al{å

You shall not pervert the justice due to the sojourner could be interpreted to mean „You shall not turn aside, pervert, extend, or delay justice due for the weak. The LXX employs the term evkklinei/j which means „to extend‟ or „turn away‟ from which the sense of wrong judgment is derived.

The concept of fair judgment is expressed by the phrase

qd<c,(-jP;v.mi

translated as righteous judgment. The Heb.

jP'v.mi

mišpat means judgment, decision by arbitration or legal decision. The Deuteronomist in this pericope employs the apodictic formula and merges it with the historical narratives of Israel‟s experience in Egypt to arrive at his didactic objective.

You shall not pervert the justice due to the fatherless, or take a widow‟s garment in pledge but you shall remember that you were a slave in Egypt and the Lord your God redeemed you from there, therefore I command you to do this

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The formulation is not entirely a law but an exhortation aimed at addressing the social conditions of the marginal groups who were the most vulnerable group in a stratified society such as Israel had become.

3.3.4(i)The Law of Gleaning (Deut. 2417-18,19-22

) Vss 19-22 describes the law of gleaning which requires that the owner of the field leave some of the crops or fruits voluntarily for the less privileged in the society during the harvest. Where it is forgotten the farmer (or owner) was also not required to go back to take it. That the concept of gleaning is reflected in both texts can be seen in the similarities that exist in the literary composition of these regulations for example,

Lev 19 9 -10 Deut 24 19 – 21

When you reap the harvest of your land, you shall not reap your field to its very border; neither shall you gather the gleanings after your harvest.

ryciäq.-ta, „~k,r>c.qub.W*

ta;îP. hL,²k;t. al{ô ~k,êc.r>a;

rco=q.li ^ßd>f'

`jQE)l;t. al{ï ^ßr>yci(q.

jq,l,îw>

10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the sojourner: I am the LORD your God.

lleêA[t. al{å „^m.r>k;w>

jQE+l;t. al{å ^ßm.r>K;

jr<p,îW

„rGEl;w> ynIÜ['l,

~t'êao bzOæ[]T;

`~k,(yhel{a/ hw"ïhy> ynIßa]

When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the sojourner, the fatherless, and the widow;

that the LORD your God may bless you in all the work of your hands.

^‟r>yci(q. •rcoq.ti yKiä

„bWvt' al{Ü hd<ªF'B; rm,[oå T'óx.k;v'¥w> ^d<øf'b.

hy<+h.yI hn"ßm'l.a;l'w>

~AtïY"l; rGE±l; ATêx.q;l.

lkoßB. ^yh,êl{a/ hw"åhy>

„^k.r<b'y> ![;m;Ûl.

`^yd<(y" hfeî[]m;

20 When you beat your olive trees, you shall not go over the boughs again; it shall be for the sojourner, the fatherless, and the widow.

^êt.yzE) „jBox.t; yKiÛ

~AtïY"l; rGE±l; ^yr<_x]a;

raEßp't. al{ï