¹ tn Or “shown to be right.” This is the same verb translated “acknowledged…justice” in v. 29, with a similar sense—including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

² sn Councils in this context has a non-technical sense referring to local judicial bodies (courts) attached to the Jewish synagogue (cf. BDAG 967 s.v. συνέδριον 1.a). These courts would be responsible for meting out justice and discipline within the Jewish community.

² sn Councils in this context has a non-technical sense referring to local judicial bodies (courts) attached to the Jewish synagogue (cf. BDAG 967 s.v. συνέδριον 1.a). These courts would be responsible for meting out justice and discipline within the Jewish community.

¹ tn Here the Hebrew word צְדָקָה (ts^edaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

¹ tn Heb “Arise and go!” These imperatives are rhetorical. Those who wrongly drove widows and orphans from their homes and land inheritances will themselves be driven out of the land (cf. Isa 5:8-17). This is an example of poetic justice.

⁴ tn Heb “your deed will return on your own head.” Verses 15 and 16 provide an example of ironic reversal, whereby the tables are turned and poetic justice is served. This is a motif that is common in prophetic oracles against foreign nations.

¹ tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.

² tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.

² sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice that is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

³ sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53, 22, ” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!

³ tn The phrase אֹרַח מִשְׁפָּט (ʾorakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

¹ tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

¹ tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”

³ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

² tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (m^ehir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

³ tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.

⁴ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mispakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

¹ sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires justice in society first and foremost, not empty ritual.

¹ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

³ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice—those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).