Ulangan 32:4

32:4 As for the Rock, ¹  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ²  and upright.

Mazmur 85:10-11

85:10 Loyal love and faithfulness meet; ³ 

deliverance and peace greet each other with a kiss. ⁴ 

85:11 Faithfulness grows from the ground,

and deliverance looks down from the sky. ⁵ 

Yesaya 42:21

42:21 The Lord wanted to exhibit his justice

by magnifying his law and displaying it. ⁶ 

Yesaya 45:21

45:21 Tell me! Present the evidence! ⁷ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁸ 

there is none but me.

Zefanya 3:5

3:5 The just Lord resides ⁹  within her;

he commits no unjust acts. ¹⁰ 

Every morning he reveals ¹¹  his justice.

At dawn he appears without fail. ¹² 

Yet the unjust know no shame.

Zefanya 3:15

3:15 The Lord has removed the judgment against you; ¹³ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁴  and victorious, ¹⁵ 

humble and riding on a donkey ¹⁶  –

on a young donkey, the foal of a female donkey.

Kisah Para Rasul 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ¹⁷  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁸  everyone who believes is justified ¹⁹  from everything from which the law of Moses could not justify ²⁰  you. ²¹ 

Wahyu 15:3

15:3 They ²²  sang the song of Moses the servant ²³  of God and the song of the Lamb: ²⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²⁵ 

Just ²⁶  and true are your ways,

King over the nations! ²⁷ 

[32:4]  ¹ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ² tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[85:10]  ³ tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ⁴ sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[85:11]  ⁵ sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.

[42:21]  ⁶ tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.

[45:21]  ⁷ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁸ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[3:5]  ⁹ tn The word “resides” is supplied for clarification.

[3:5]  ¹⁰ tn Or “he does no injustice.”

[3:5]  ¹¹ tn Heb “gives”; or “dispenses.”

[3:5]  ¹² tn Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.”

[3:15]  ¹³ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[9:9]  ¹⁴ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ¹⁵ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁶ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[13:38]  ¹⁷ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹⁸ sn This one refers here to Jesus.

[13:39]  ¹⁹ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ²⁰ tn Or “could not free.”

[13:39]  ²¹ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[15:3]  ²² tn Here καί (kai) has not been translated.

[15:3]  ²³ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²⁵ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ²⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²⁷ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.