Keluaran 22:22

22:22 “You must not afflict ¹  any widow or orphan.

Ayub 35:8

35:8 Your wickedness affects only ²  a person like yourself,

and your righteousness only other people. ³ 

Yesaya 1:17

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ⁴ 

Take up the cause of the orphan!

Defend the rights of the widow! ⁵ 

Yehezkiel 45:9

45:9 “‘This is what the sovereign Lord says: Enough, you princes of Israel! Put away violence and destruction, and do what is just and right. Put an end to your evictions of my people, ⁶  declares the sovereign Lord.

Mikha 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ⁷ 

He wants you to ⁸  promote ⁹  justice, to be faithful, ¹⁰ 

and to live obediently before ¹¹  your God.

[22:22]  ¹ tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).

[35:8]  ² tn The phrase “affects only” is supplied in the translation of this nominal sentence.

[35:8]  sn According to Strahan, “Elihu exalts God’s greatness at the cost of His grace, His transcendence at the expense of His immanence. He sets up a material instead of a spiritual stand of profit and loss. He does not realize that God does gain what He desires most by the goodness of men, and loses what He most loves by their evil.”

[35:8]  ³ tn Heb “and to [or for] a son of man, your righteousness.”

[1:17]  ⁴ 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]  ⁵ 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.

[45:9]  ⁶ sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16; Jer 22:1-5, 13-17; Ezek 22:25.

[6:8]  ⁷ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ⁸ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ⁹ tn Heb “to do,” in the sense of “promote.”

[6:8]  ¹⁰ tn Heb “to love faithfulness.”

[6:8]  ¹¹ tn Heb “to walk humbly [or perhaps, “carefully”] with.”