Mazmur 50:6

50:6 The heavens declare his fairness, ¹ 

for God is judge. ²  (Selah)

Mazmur 89:14

89:14 Equity and justice are the foundation of your throne. ³ 

Loyal love and faithfulness characterize your rule. ⁴ 

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁵ 

Mazmur 99:3-4

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

He ⁶  is holy!

99:4 The king is strong;

he loves justice. ⁷ 

You ensure that legal decisions will be made fairly; ⁸ 

you promote justice and equity in Jacob.

Mazmur 103:6

103:6 The Lord does what is fair,

and executes justice for all the oppressed. ⁹ 

Kejadian 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ¹⁰  of the whole earth do what is right?” ¹¹ 

Ulangan 32:4

32:4 As for the Rock, ¹²  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ¹³  and upright.

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

1 Samuel 2:2-3

2:2 No one is holy ¹⁴  like the Lord!

There is no one other than you!

There is no rock ¹⁵  like our God!

2:3 Don’t keep speaking so arrogantly, ¹⁶ 

letting proud talk come out of your mouth!

For the Lord is a God who knows;

he ¹⁷  evaluates what people do.

Yesaya 45:21

45:21 Tell me! Present the evidence! ¹⁸ 

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; ¹⁹ 

there is none but me.

Zefanya 3:5

3:5 The just Lord resides ²⁰  within her;

he commits no unjust acts. ²¹ 

Every morning he reveals ²²  his justice.

At dawn he appears without fail. ²³ 

Yet the unjust know no shame.

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁴  and victorious, ²⁵ 

humble and riding on a donkey ²⁶  –

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

Roma 3:5-6

3:5 But if our unrighteousness demonstrates ²⁷  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²⁸  (I am speaking in human terms.) ²⁹  3:6 Absolutely not! For otherwise how could God judge the world?

Roma 3:25-26

3:25 God publicly displayed ³⁰  him ³¹  at his death ³²  as the mercy seat ³³  accessible through faith. ³⁴  This was to demonstrate ³⁵  his righteousness, because God in his forbearance had passed over the sins previously committed. ³⁶  3:26 This was ³⁷  also to demonstrate ³⁸  his righteousness in the present time, so that he would be just ³⁹  and the justifier of the one who lives because of Jesus’ faithfulness. ⁴⁰ 

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁴¹  and was full of eyes all around and inside. ⁴²  They never rest day or night, saying: ⁴³ 

“Holy Holy Holy is the Lord God, the All-Powerful, ⁴⁴ 

Who was and who is, and who is still to come!”

Wahyu 15:3-4

15:3 They ⁴⁵  sang the song of Moses the servant ⁴⁶  of God and the song of the Lamb: ⁴⁷ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴⁸ 

Just ⁴⁹  and true are your ways,

King over the nations! ⁵⁰ 

15:4 Who will not fear you, O Lord,

and glorify ⁵¹  your name, because you alone are holy? ⁵² 

All nations ⁵³  will come and worship before you

for your righteous acts ⁵⁴  have been revealed.”

Wahyu 16:5-7

16:5 Now ⁵⁵  I heard the angel of the waters saying:

“You are just ⁵⁶  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁵⁷ 

16:6 because they poured out the blood of your saints and prophets,

so ⁵⁸  you have given them blood to drink. They got what they deserved!” ⁵⁹ 

16:7 Then ⁶⁰  I heard the altar reply, ⁶¹  “Yes, Lord God, the All-Powerful, ⁶²  your judgments are true and just!”

Wahyu 19:2

19:2 because his judgments are true and just. ⁶³ 

For he has judged ⁶⁴  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁶⁵  poured out by her own hands!” ⁶⁶ 

Wahyu 19:11

The Son of God Goes to War

19:11 Then ⁶⁷  I saw heaven opened and here came ⁶⁸  a white horse! The ⁶⁹  one riding it was called “Faithful” and “True,” and with justice ⁷⁰  he judges and goes to war.

[50:6]  ¹ tn Or “justice.”

[50:6]  ² tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[89:14]  ³ sn The Lord’s throne symbolizes his kingship.

[89:14]  ⁴ tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).

[97:2]  ⁵ sn The Lord’s throne symbolizes his kingship.

[99:3]  ⁶ tn The pronoun refers to the Lord himself (see vv. 5, 9).

[99:4]  ⁷ 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]  ⁸ tn Heb “you establish fairness.”

[103:6]  ⁹ tn Heb “the Lord does fairness, and [acts of] justice for all the oppressed.”

[18:25]  ¹⁰ tn Or “ruler.”

[18:25]  ¹¹ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[32:4]  ¹² 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]  ¹³ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[2:2]  ¹⁴ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁵ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[2:3]  ¹⁶ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

[2:3]  ¹⁷ tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

[45:21]  ¹⁸ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ¹⁹ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[3:5]  ²⁰ tn The word “resides” is supplied for clarification.

[3:5]  ²¹ tn Or “he does no injustice.”

[3:5]  ²² tn Heb “gives”; or “dispenses.”

[3:5]  ²³ 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.”

[9:9]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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).

[3:5]  ²⁷ tn Or “shows clearly.”

[3:5]  ²⁸ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²⁹ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:25]  ³⁰ tn Or “purposed, intended.”

[3:25]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ³⁷ 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]  ³⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ³⁹ tn Or “righteous.”

[3:26]  ⁴⁰ 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.”

[4:8]  ⁴¹ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁴² tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ⁴³ tn Or “They never stop saying day and night.”

[4:8]  ⁴⁴ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[15:3]  ⁴⁵ tn Here καί (kai) has not been translated.

[15:3]  ⁴⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ⁴⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁴⁸ 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]  ⁴⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵⁰ 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.

[15:4]  ⁵¹ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ⁵² sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ⁵³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁵⁴ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[16:5]  ⁵⁵ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁵⁶ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁵⁷ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ⁵⁹ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁶¹ tn Grk “the altar saying.”

[16:7]  ⁶² 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.”

[19:2]  ⁶³ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁶⁴ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁶⁵ tn See the note on the word “servants” in 1:1.

[19:2]  ⁶⁶ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:11]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁶⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁶⁹ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁷⁰ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.