Mazmur 119:137

צ (Tsade)

119:137 You are just, O Lord,

and your judgments are fair.

Mazmur 145:4-7

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ¹ 

145:5 I will focus on your honor and majestic splendor,

and your amazing deeds! ² 

145:6 They will proclaim ³  the power of your awesome acts!

I will declare your great deeds!

145:7 They will talk about the fame of your great kindness, ⁴ 

and sing about your justice. ⁵ 

Mazmur 145:17

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

and exhibits love in all he does. ⁷ 

Ezra 9:15

9:15 O Lord God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt ⁸  no one can really stand before you.”

Nehemia 9:8

9:8 When you perceived that his heart was faithful toward you, you established a ⁹  covenant with him to give his descendants ¹⁰  the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, ¹¹  for you are righteous.

Nehemia 9:33

9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. ¹²  It is we who have been in the wrong!

Yesaya 45:21

45:21 Tell me! Present the evidence! ¹³ 

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; ¹⁴ 

there is none but me.

Daniel 9:7

9:7 “You are righteous, ¹⁵  O Lord, but we are humiliated this day ¹⁶  – the people ¹⁷  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

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 ¹⁸  in all he has done, ¹⁹  and we have not obeyed him. ²⁰ 

Roma 3:25-26

3:25 God publicly displayed ²¹  him ²²  at his death ²³  as the mercy seat ²⁴  accessible through faith. ²⁵  This was to demonstrate ²⁶  his righteousness, because God in his forbearance had passed over the sins previously committed. ²⁷  3:26 This was ²⁸  also to demonstrate ²⁹  his righteousness in the present time, so that he would be just ³⁰  and the justifier of the one who lives because of Jesus’ faithfulness. ³¹ 

Roma 3:1

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

Yohanes 1:9

1:9 The true light, who gives light to everyone, ³²  was coming into the world. ³³ 

[145:4]  ¹ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[145:5]  ² tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[145:6]  ³ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[145:7]  ⁴ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ⁵ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[145:17]  ⁶ tn Heb “in all his ways.”

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

[9:15]  ⁸ tn Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.

[9:8]  ⁹ tn Heb “the” (so NAB).

[9:8]  ¹⁰ tn Heb “seed.”

[9:8]  ¹¹ tn Heb “your words.”

[9:33]  ¹² tn Heb “you have done truth.”

[45:21]  ¹³ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ¹⁴ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[9:7]  ¹⁵ tn Heb “to you (belongs) righteousness.”

[9:7]  ¹⁶ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁷ tn Heb “men.”

[9:14]  ¹⁸ tn Or “righteous.”

[9:14]  ¹⁹ tn Heb “in all his deeds which he has done.”

[9:14]  ²⁰ tn Heb “we have not listened to his voice.”

[3:25]  ²¹ tn Or “purposed, intended.”

[3:25]  ²² tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ²³ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ²⁴ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ²⁵ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ²⁶ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ²⁷ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ²⁸ 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]  ²⁹ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ³⁰ tn Or “righteous.”

[3:26]  ³¹ 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.”

[1:9]  ³² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³³ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.