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 99:3-4

99:3 Let them praise your great and awesome name!

He ³  is holy!

99:4 The king is strong;

he loves justice. ⁴ 

You ensure that legal decisions will be made fairly; ⁵ 

you promote justice and equity in Jacob.

Mazmur 145:17

145:17 The Lord is just in all his actions, ⁶ 

and exhibits love in all he does. ⁷ 

Pengkhotbah 3:16-17

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ⁸ 

In the place of justice, there was wickedness,

and in the place of fairness, ⁹  there was wickedness.

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ¹⁰  for every deed.

Yesaya 45:21

45:21 Tell me! Present the evidence! ¹¹ 

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; ¹² 

there is none but me.

Habakuk 1:3

1:3 Why do you force me to witness injustice? ¹³ 

Why do you put up with wrongdoing? ¹⁴ 

Destruction and violence confront ¹⁵  me;

conflict is present and one must endure strife. ¹⁶ 

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁷  and victorious, ¹⁸ 

humble and riding on a donkey ¹⁹  –

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

Roma 3:26

3:26 This was ²⁰  also to demonstrate ²¹  his righteousness in the present time, so that he would be just ²²  and the justifier of the one who lives because of Jesus’ faithfulness. ²³ 

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Pengkhotbah 1:17

1:17 So I decided ²⁴  to discern the benefit of ²⁵  wisdom and knowledge over ²⁶  foolish behavior and ideas; ²⁷ 

however, I concluded ²⁸  that even ²⁹  this endeavor ³⁰  is like ³¹  trying to chase the wind! ³² 

[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).

[99:3]  ³ tn The pronoun refers to the Lord himself (see vv. 5, 9).

[99:4]  ⁴ tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun עֹז (’oz, “strength”) should probably be revocalized as the adjective עַז (’az, “strong”).

[99:4]  ⁵ tn Heb “you establish fairness.”

[145:17]  ⁶ tn Heb “in all his ways.”

[145:17]  ⁷ tn Heb “and [is] loving in all his deeds.”

[3:16]  ⁸ tn Heb “under the sun.”

[3:16]  ⁹ tn Or “righteousness.”

[3:17]  ¹⁰ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[45:21]  ¹¹ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ¹² tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[1:3]  ¹³ tn Heb “Why do you make me see injustice?”

[1:3]  ¹⁴ tn Heb “Why do you look at wrongdoing?”

[1:3]  sn Habakkuk complains that God tolerates social injustice and fails to intervene on behalf of the oppressed (put up with wrongdoing).

[1:3]  ¹⁵ tn Heb “are before.”

[1:3]  ¹⁶ tn Heb “and there is conflict and strife he lifts up.” The present translation takes the verb יִשָּׂא (yisa’) in the sense of “carry, bear,” and understands the subject to be indefinite (“one”).

[9:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).

[3:26]  ²⁰ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ²¹ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ²² tn Or “righteous.”

[3:26]  ²³ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[1:17]  ²⁴ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ²⁵ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁶ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁷ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ²⁸ tn Heb “I know.”

[1:17]  ²⁹ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ³⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³² tn Heb “striving of wind.”