JURISDICTIONAL DISTRICT

An administrative division of a realm under the control of a central government. (Esther 1:16; 2:3, 18) The Bible mentions jurisdictional districts in connection with Israel, Babylon and Medo-Persia. (1 Ki. 20:14-19; Esther 1:1-3; Dan. 3:1, 3, 30) Daniel the prophet was made ruler over all the jurisdictional district of Babylon, perhaps the principal one that included the city of Babylon. (Dan. 2:48) His three Hebrew companions, Shadrach, Meshach and Abednego, were also appointed to serve in administrative capacities in this district. (Dan. 2:49; 3:12) Elam appears to have been another Babylonian jurisdictional district. (Dan. 8:2) Possibly because of having lived in the jurisdictional district of Babylon, the repatriated Jewish exiles are called “sons of the jurisdictional district.” (Ezra 2:1; Neh. 7:6) Or, this designation may allude to their being inhabitants of the Medo-Persian jurisdictional district of Judah.—Neh. 1:3.

At least during the reign of Ahasuerus (Xerxes I) the Medo-Persian Empire consisted of 127 jurisdictional districts, from India to Ethiopia. Jews were scattered throughout this vast realm. (Esther 1:1; 3:8; 4:3; 8:17; 9:2, 30) The land of Judah, with its own governor and lesser administrative heads, was itself one of the 127 jurisdictional districts. (Neh. 1:3; 11:3) Seemingly, however, Judah was part of a still larger political division administered by a higher governmental official. Apparently this official directed any serious complaints concerning the districts under his jurisdiction to the king and then waited for royal authorization to act. Also, lesser officials could request that the activities of a particular jurisdictional district be investigated. (Ezra 4:8-23; 5:3-17) When authorized by the king, jurisdictional districts could receive monies from the royal treasury, and the royal decrees were sent by means of couriers to the various parts of the empire. (Ezra 6:6-12; Esther 1:22; 3:12-15; 8:10-14) Therefore, all the inhabitants of the jurisdictional districts were familiar with the laws and decrees of the central government.—Compare Esther 4:11.

The system of jurisdictional districts existing in nations of antiquity often made the lot of the subject peoples more difficult. This fact is acknowledged by the wise writer of Ecclesiastes: “If you see any oppression of the one of little means and the violent taking away of judgment and of righteousness in a jurisdictional district, do not be amazed over the affair, for one that is higher than the high one is watching, and there are those who are high above them.” (Eccl. 5:8) There was little reason to be amazed about the oppression of the lowly one when lesser administrators were watched by higher officials, most of whom sought their own advantage at the expense of their subjects.—See PROVINCE.

JUSHAB-HESED

(Juʹshab-heʹsed) [loving-kindness is returned].

One of Zerubbabel’s sons.—1 Chron. 3:19, 20.

JUSTICE

The maintenance or administration of what is right in a fair and impartial way and according to a standard. The Hebrew word mish·patʼ, often translated “justice” or “judgment” (NW, RS), may also convey the idea of a particular plan (Ex. 26:30), custom (Gen. 40:13), rule (2 Chron. 4:20) or procedure (Lev. 5:10) for doing things.

The two Hebrew words most frequently translated “justice” in the Authorized Version are usually rendered “righteous” and “righteousness” in the New World Translation. (Gen. 18:19; Job 8:3; Jer. 31:23) Whereas justice has legal associations, basically there is no distinction between justice and righteousness.

One of the Greek words translated “justice” (NW) designates something that is “just” (AV, RS) or deserving. (Rom. 3:8; Heb. 2:2) “Judgment” and “avenging” are the primary meanings of two other Greek words sometimes rendered “justice.”—Matt. 12:20, NW, RS; Luke 18:7, NW.

The supreme Judge and Statute-giver (Isa. 33:22), Jehovah God, “is a lover of righteousness and justice.” (Ps. 33:5) “Justice and abundance of righteousness he will not belittle.” (Job 37:23) This guarantees that he will never abandon his loyal ones. (Ps. 37:28) Jehovah shows no partiality in dealing with his creatures, but accepts and bestows his blessing upon all those fearing him and practicing righteousness. (Acts 10:34, 35) Individuals and nations are punished or rewarded according to their acts. (Rom. 2:3-11; Eph. 6:7-9; Col. 3:22–4:1) Jehovah’s justice is also balanced with mercy, thus providing opportunity for men and nations to turn from their wicked ways and thereby escape the execution of his adverse judgments.—Jer. 18:7-10; Ezek. 33:14-16; see DECLARE RIGHTEOUS.

Jehovah’s wisdom is far superior to that of imperfect humans, and man, not God, must learn the path of justice. (Isa. 40:14) Thus man is in no position to judge God’s acts as just or unjust, but must learn to conform his thinking to the standard of justice that Jehovah has revealed in his Word. Said God to the Israelites: “As for my ways, are they not adjusted right, O house of Israel? Are not the ways of you people the ones that are not adjusted right?” (Ezek. 18:29) Also, Jehovah’s creatorship rules out all basis for questioning the rightness of his activities.—Rom. 9:20, 21; see also Job 40:8–41:34.

Therefore, Jehovah has always rightly required that those desiring to gain his approval acquaint themselves with his standard of justice and follow it. (Isa. 1:17, 18; 10:1, 2; Jer. 7:5-7; 21:12; 22:3, 4; Ezek. 45:9, 10; Amos 5:15; Mic. 3:9-12; 6:8; Zech. 7:9-12) Like God, they must be impartial, as a failure in this regard is unjust and violates the law of love. (Jas. 2:1-9) However, the exercise of justice according to God’s standard is not a burden; man’s happiness actually depends on it. (Ps. 106:3; compare Isaiah 56:1, 2.) This truth was acknowledged by the famous English jurist Blackstone: “[God] has so intimately connected, so inseparably interwoven the laws of eternal justice with the happiness of each individual, that the latter cannot be attained but by observing the former; and, if the former be punctually obeyed, it cannot but induce the latter.”—Chadman’s Cyclopedia of Law, Vol. I, p. 88.

The proper exercise of justice by governmental authority likewise contributes to the happiness and well-being of its subjects. (Compare Proverbs 29:4.) Since justice will always be exercised by Christ Jesus as King of God’s kingdom and all those serving in administrative capacities under him, his loyal subjects will find pleasure in submitting themselves to his righteous rule.—Isa. 9:6, 7; 32:1, 16-18; 42:1-4; Matt. 12:18-21; John 5:30; compare Proverbs 29:2.

Concerning the administration of justice and the principles involved, see COURT, JUDICIAL; LAW; LEGAL CASE.

JUSTICES

Persons responsible for deciding legal cases. At Job 31:11, 28 the phrase “for [attention by] the justices” is used in an adjective sense to describe errors calling for judgment. Thus An American Translation reads “a heinous sin” (vs. 11) and “a heinous crime” (vs. 28), instead of “an error for [attention by] the justices.” The “error” under consideration in verse 11 is adultery (vss. 9, 10), a crime that in Job’s time may have been judged by the older men at the city gate. (Compare Job 29:7.) However, the “error” of verse 28 involves materialism and secret idolatry (vss. 24-27), wrongs of mind and heart that cannot be established at the mouth of witnesses. Therefore, no human justices could determine guilt. Job, though, apparently recognized that God could judge such wrongs and that they were serious enough to warrant his judgment.

JUSTIFICATION

See DECLARE RIGHTEOUS.