Mazmur 40:9-10

40:9 I have told the great assembly ¹  about your justice. ² 

Look! I spare no words! ³ 

O Lord, you know this is true.

40:10 I have not failed to tell about your justice; ⁴ 

I spoke about your reliability and deliverance;

I have not neglected to tell the great assembly about your loyal love and faithfulness. ⁵ 

Mazmur 71:15-16

71:15 I will tell about your justice,

and all day long proclaim your salvation, ⁶ 

though I cannot fathom its full extent. ⁷ 

71:16 I will come and tell about ⁸  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ⁹ 

but the righteous person is as confident ¹⁰  as a lion.

Yesaya 42:4

42:4 He will not grow dim or be crushed ¹¹ 

before establishing justice on the earth;

the coastlands ¹²  will wait in anticipation for his decrees.” ¹³ 

Yesaya 50:7-8

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ¹⁴ 

I know I will not be put to shame.

50:8 The one who vindicates me is close by.

Who dares to argue with me? Let us confront each other! ¹⁵ 

Who is my accuser? ¹⁶  Let him challenge me! ¹⁷ 

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ¹⁸  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹⁹  You do not court anyone’s favor because you show no partiality. ²⁰ 

Kisah Para Rasul 4:13

4:13 When they saw the boldness ²¹  of Peter and John, and discovered ²²  that they were uneducated ²³  and ordinary ²⁴  men, they were amazed and recognized these men had been with Jesus.

Efesus 6:19-20

6:19 Pray ²⁵  for me also, that I may be given the message when I begin to speak ²⁶  – that I may confidently make known ²⁷  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Filipi 1:14

1:14 and most of the brothers and sisters, ²⁸  having confidence in the Lord ²⁹  because of my imprisonment, now more than ever ³⁰  dare to speak the word ³¹  fearlessly.

Filipi 1:2

1:2 Grace and peace to you ³²  from God our Father and the Lord Jesus Christ!

Titus 1:7-8

1:7 For the overseer ³³  must be blameless as one entrusted with God’s work, ³⁴  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[40:9]  ¹ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ² tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ³ tn Heb “Look! My lips I do not restrain.”

[40:10]  ⁴ tn Heb “your justice I have not hidden in the midst of my heart.”

[40:10]  ⁵ tn Heb “I have not hidden your loyal love and reliability.”

[71:15]  ⁶ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ⁷ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:16]  ⁸ tn Heb “I will come with.”

[28:1]  ⁹ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ¹⁰ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[42:4]  ¹¹ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ¹² tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ¹³ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[50:7]  ¹⁴ tn Heb “Therefore I set my face like flint.”

[50:8]  ¹⁵ tn Heb “Let us stand together!”

[50:8]  ¹⁶ tn Heb “Who is the master of my judgment?”

[50:8]  ¹⁷ tn Heb “let him approach me”; NAB, NIV “Let him confront me.”

[22:16]  ¹⁸ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ¹⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²⁰ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[4:13]  ²¹ tn Or “courage.”

[4:13]  ²² tn Or “and found out.”

[4:13]  ²³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ²⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[6:19]  ²⁵ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ²⁶ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ²⁷ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:14]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ²⁹ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ³⁰ tn Grk “even more so.”

[1:14]  ³¹ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:2]  ³² tn Grk “Grace to you and peace.”

[1:7]  ³³ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³⁴ tn Grk “as God’s steward.”