Discovery BoxJohn 5:22-30
Context5:22 Furthermore, the Father does not judge 1 anyone, but has assigned 2 all judgment to the Son, 5:23 so that all people 3 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
5:24 “I tell you the solemn truth, 4 the one who hears 5 my message 6 and believes the one who sent me has eternal life and will not be condemned, 7 but has crossed over from death to life. 5:25 I tell you the solemn truth, 8 a time 9 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 10 authority to execute judgment, 11 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 12 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 13 5:30 I can do nothing on my own initiative. 14 Just as I hear, I judge, and my judgment is just, 15 because I do not seek my own will, but the will of the one who sent me. 16
John 5:1
Context5:1 After this 17 there was a Jewish feast, 18 and Jesus went up to Jerusalem. 19
John 16:7
Context16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate 20 will not come to you, but if I go, I will send him to you.
Psalms 45:6-7
Context45:6 Your throne, 21 O God, is permanent. 22
The scepter 23 of your kingdom is a scepter of justice.
45:7 You love 24 justice and hate evil. 25
For this reason God, your God 26 has anointed you 27
with the oil of joy, 28 elevating you above your companions. 29
Psalms 72:1-2
ContextFor 31 Solomon.
72:1 O God, grant the king the ability to make just decisions! 32
Grant the king’s son 33 the ability to make fair decisions! 34
72:2 Then he will judge 35 your people fairly,
and your oppressed ones 36 equitably.
Psalms 98:9
Context98:9 before the Lord!
For he comes to judge the earth!
He judges the world fairly, 37
and the nations in a just manner.
Psalms 99:4
Context99:4 The king is strong;
he loves justice. 38
You ensure that legal decisions will be made fairly; 39
you promote justice and equity in Jacob.
Isaiah 9:7
Context9:7 His dominion will be vast 40
and he will bring immeasurable prosperity. 41
He will rule on David’s throne
and over David’s kingdom, 42
establishing it 43 and strengthening it
by promoting justice and fairness, 44
from this time forward and forevermore.
The Lord’s intense devotion to his people 45 will accomplish this.
Isaiah 11:2-5
Context11:2 The Lord’s spirit will rest on him 46 –
a spirit that gives extraordinary wisdom, 47
a spirit that provides the ability to execute plans, 48
a spirit that produces absolute loyalty to the Lord. 49
11:3 He will take delight in obeying the Lord. 50
He will not judge by mere appearances, 51
or make decisions on the basis of hearsay. 52
11:4 He will treat the poor fairly, 53
and make right decisions 54 for the downtrodden of the earth. 55
He will strike the earth with the rod of his mouth, 56
and order the wicked to be executed. 57
11:5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips. 58
Isaiah 32:1-2
Context32:1 Look, a king will promote fairness; 59
officials will promote justice. 60
32:2 Each of them 61 will be like a shelter from the wind
and a refuge from a rainstorm;
like streams of water in a dry region
and like the shade of a large cliff in a parched land.
Jeremiah 23:5-6
Context23:5 “I, the Lord, promise 62 that a new time will certainly come 63
when I will raise up for them a righteous branch, 64 a descendant of David.
He will rule over them with wisdom and understanding 65
and will do what is just and right in the land. 66
23:6 Under his rule 67 Judah will enjoy safety 68
and Israel will live in security. 69
This is the name he will go by:
‘The Lord has provided us with justice.’ 70
Zechariah 9:9
Context9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 71 and victorious, 72
humble and riding on a donkey 73 –
on a young donkey, the foal of a female donkey.
Acts 17:31
Context17:31 because he has set 74 a day on which he is going to judge the world 75 in righteousness, by a man whom he designated, 76 having provided proof to everyone by raising 77 him from the dead.”
Revelation 19:11
Context19:11 Then 78 I saw heaven opened and here came 79 a white horse! The 80 one riding it was called “Faithful” and “True,” and with justice 81 he judges and goes to war.
[5:22] 2 tn Or “given,” or “handed over.”
[5:23] 3 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[5:24] 4 tn Grk “Truly, truly, I say to you.”
[5:24] 7 tn Grk “and does not come into judgment.”
[5:25] 8 tn Grk “Truly, truly, I say to you.”
[5:27] 11 tn Grk “authority to judge.”
[5:29] 13 tn Or “a resurrection resulting in judgment.”
[5:30] 14 tn Grk “nothing from myself.”
[5:30] 15 tn Or “righteous,” or “proper.”
[5:30] 16 tn That is, “the will of the Father who sent me.”
[5:1] 17 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
[5:1] 18 tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë1 33 892 1424 pm, but is lacking in {Ì66,75 A B D T Ws Θ Ë13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.
[5:1] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:7] 20 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
[45:6] 21 sn The king’s throne here symbolizes his rule.
[45:6] 22 tn Or “forever and ever.”
[45:6] 23 sn The king’s scepter symbolizes his royal authority.
[45:7] 24 sn To love justice means to actively promote it.
[45:7] 25 sn To hate evil means to actively oppose it.
[45:7] 26 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 27 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 28 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 29 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[72:1] 30 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 31 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 32 tn Heb “O God, your judgments to [the] king give.”
[72:1] 33 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 34 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 35 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 36 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[98:9] 37 tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).
[99:4] 38 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
[99:4] 39 tn Heb “you establish fairness.”
[9:7] 40 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 41 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 42 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 43 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 44 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 45 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[11:2] 46 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.
[11:2] 47 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
[11:2] 48 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
[11:2] 49 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
[11:3] 50 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
[11:3] 51 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
[11:3] 52 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
[11:4] 53 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
[11:4] 54 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
[11:4] 55 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
[11:4] 56 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
[11:4] 57 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
[11:5] 58 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
[32:1] 59 tn Heb “will reign according to fairness.”
[32:1] 60 tn Heb “will rule according to justice.”
[32:2] 61 tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.
[23:5] 62 tn Heb “Oracle of the
[23:5] 63 tn Heb “Behold the days are coming.”
[23:5] 64 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] 65 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
[23:5] 66 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
[23:6] 67 tn Heb “In his days [= during the time he rules].”
[23:6] 68 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
[23:6] 69 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
[23:6] 70 tn Heb “his name will be called ‘The
[9:9] 71 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] 72 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] 73 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).
[17:31] 75 sn The world refers to the whole inhabited earth.
[17:31] 76 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] 77 tn The participle ἀναστήσας (anasthsa") indicates means here.
[19:11] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 79 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 80 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] 81 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
