2 Tawarikh 12:6

12:6 The leaders of Israel and the king humbled themselves and said, “The Lord is just.” ¹ 

Mazmur 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ²  (Higgaion. ³  Selah)

Mazmur 129:4

129:4 The Lord is just;

he cut the ropes of the wicked.” ⁴ 

Mazmur 145:17

145:17 The Lord is just in all his actions, ⁵ 

and exhibits love in all he does. ⁶ 

Ratapan 1:18

Jerusalem Speaks:

צ (Tsade)

1:18 The Lord is right to judge me! ⁷ 

Yes, I rebelled against his commands. ⁸ 

Please listen, all you nations, ⁹ 

and look at my suffering!

My young women and men

have gone into exile.

Daniel 9:14

9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ¹⁰  in all he has done, ¹¹  and we have not obeyed him. ¹² 

Roma 2:5

2:5 But because of your stubbornness ¹³  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ¹⁴ 

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹⁵  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

[12:6]  ¹ tn Or “fair,” meaning the Lord’s punishment of them was just or fair.

[9:16]  ² tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ³ tn This is probably a technical musical term.

[129:4]  ⁴ tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.

[145:17]  ⁵ tn Heb “in all his ways.”

[145:17]  ⁶ tn Heb “and [is] loving in all his deeds.”

[1:18]  ⁷ tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew, but is added in the translation to clarify the expression.

[1:18]  ⁸ tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).

[1:18]  ⁹ tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read הָעַמִּים (ha’ammim, “O peoples”). The Qere is probably the original reading.

[1:18]  tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).

[9:14]  ¹⁰ tn Or “righteous.”

[9:14]  ¹¹ tn Heb “in all his deeds which he has done.”

[9:14]  ¹² tn Heb “we have not listened to his voice.”

[2:5]  ¹³ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ¹⁴ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[3:19]  ¹⁵ tn Grk “in,” “in connection with.”