English Standard Version
Thus says the LORD: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place.
King James Bible
Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
American Standard Version
Thus saith Jehovah: Execute ye justice and righteousness, and deliver him that is robbed out of the hand of the oppressor: and do no wrong, do no violence, to the sojourner, the fatherless, nor the widow; neither shed innocent blood in this place.
Thus saith the Lord: Execute judgement and justice, and deliver him that is oppressed out of the hand of the oppressor: and afflict not the stranger, the fatherless, nor the widow, nor oppress them unjustly: and shed not innocent blood in this place.
English Revised Version
Thus saith the LORD: Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence, to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
Webster's Bible Translation
Thus saith the LORD; Execute ye judgment and righteousness, and deliver him that is laid waste out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
Jeremiah 22:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Note: According to Hitz., Gr., and Ng., the passage Jeremiah 21:11-14 stands in no inner connection with the foregoing, and may, from the contents of it, be seen to belong to an earlier period than that of the siege which took place under Zedekiah, namely, to the time of Jehoiakim, because, a. in the period of Jeremiah 21:1. such an exhortation and conditional threatening must have been out of place after their destruction had been quite unconditionally foretold to Zedekiah and the people in Jeremiah 21:4-7; b. the defiant tone conveyed in Jeremiah 21:13 is inconsistent with the cringing despondency shown by Zedekiah in Jeremiah 21:2; c. it is contrary to what we would expect to find the house of the king addressed separately after the king had been addressed in Jeremiah 21:3, the king being himself comprehended in his "house." But these arguments, on which Hitz. builds ingenious hypotheses, are perfectly valueless. As to a, we have to remark: In Jeremiah 21:4-7 unconditional destruction is foretold against neither king nor people; it is only said that the Chaldeans will capture the city - that the inhabitants will be smitten with pestilence, famine, and sword - and that the king, with his servants and those that are left, will be given into the hand of the king of Babylon, who will smite them unsparingly. But in Jeremiah 21:12 the threatening is uttered against the king, that if he does not practise righteousness, the wrath of God will be kindled unquenchably, and, Jeremiah 21:14, that Jerusalem is to be burnt with fire. In Jeremiah 21:4-7 there is no word of the burning of the city; it is first threatened, Jeremiah 21:10, against the people, after the choice has been given them of escaping utter destruction. How little the burning of Jerusalem is involved in Jeremiah 21:4-7 may be seen from the history of the siege and capture of Jerusalem under Jehoiachin, on which occasion, too, the king, with his servants and the people, was given into the hand of the king of Babylon, while the city was permitted to stand, and the deported king remained in life, and was subsequently set free from his captivity by Evil-Merodach. But that Zedekiah, by hearkening to the word of the Lord, can alleviate his doom and save Jerusalem from destruction, this Jeremiah tells him yet later in very plain terms, Jeremiah 38:17-23, cf. Jeremiah 34:4. Lastly, the release of Hebrew man-servants and maid-servants, recounted in Jeremiah 34:8., shows that even during the siege there were cases of an endeavour to turn and follow the law, and consequently that an exhortation to hold by the right could not have been regarded as wholly superfluous. - The other two arguments, b and c, are totally inconclusive. How the confidence of the inhabitants of Jerusalem in the strength of its fortifications (Jeremiah 21:13) is contradictory of the fact related in Jeremiah 21:2, does not appear. That Zedekiah should betake himself to the prophet, desiring him to entreat the help of God, is not a specimen of cringing despondency such as excludes all confidence in any earthly means of help. Nor are defiance and despondency mutually exclusive opposites in psychological experience, but states of mind that rapidly alternate. Finally, Ng. seems to have added the last argument (c) only because he had no great confidence in the two others, which had been dwelt on by Hitz. and Graf. Why should not Jeremiah have given the king another counsel for warding off the worst, over and above that conveyed in the answer to his question (Jeremiah 21:4-7)? - These arguments have therefore not pith enough to throw any doubt on the connection between the two passages (Jeremiah 21:8-10, and Jeremiah 21:11, Jeremiah 21:12) indicated by the manner in which "and to the house (וּלבית) of the king of Judah" points back to "and unto this people thou shalt say" (Jeremiah 21:8), or to induce us to attribute the connection so indicated to the thoughtlessness of the editor.)
The kingly house, i.e., the king and his family, under which are here comprehended not merely women and children, but also the king's companions, his servants and councillors; they are counselled to hold judgment every morning. דּין משׁפּט equals דּין דּין, Jeremiah 5:28; Jeremiah 22:16, or שׁפט, Lamentations 3:59; 1 Kings 3:28. לבּקר distributively, every morning, as Amos 4:4. To save the despoiled out of the hand of the oppressor means: to defend his just cause against the oppressor, to defend him from being despoiled; cf. Jeremiah 22:3. The form of address; House of David, which is by a displacement awkwardly separated from שׁמעוּ, is meant to remind the kingly house of its origin, its ancestor David, who walked in the ways of the Lord. - The second half of the verse, "lest my fury," etc., runs like Jeremiah 4:4.
Treasury of Scripture Knowledge
do no wrong.
do no violence.
"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.
"You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt.
May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor!
Do not move an ancient landmark or enter the fields of the fatherless,
learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.
"Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke?
Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh?
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