Deuteronomy 10:18
Context10:18 who justly treats 1 the orphan and widow, and who loves resident foreigners, giving them food and clothing.
Genesis 18:25
Context18:25 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 2 of the whole earth do what is right?” 3
Job 35:14
Context35:14 How much less, then,
when you say that you do not perceive him,
that the case is before him
and you are waiting for him! 4
Psalms 9:16
Context9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 5 (Higgaion. 6 Selah)
Psalms 97:2
Context97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 7
Psalms 99:4
Context99:4 The king is strong;
he loves justice. 8
You ensure that legal decisions will be made fairly; 9
you promote justice and equity in Jacob.
Isaiah 30:18
Context30:18 For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you. 10
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed. 11
Jeremiah 9:24
Context9:24 If people want to boast, they should boast about this:
They should boast that they understand and know me.
They should boast that they know and understand
that I, the Lord, act out of faithfulness, fairness, and justice in the earth
and that I desire people to do these things,” 12
says the Lord.
Daniel 4:37
Context4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 13 in pride.
John 5:22
Context5:22 Furthermore, the Father does not judge 14 anyone, but has assigned 15 all judgment to the Son,
Romans 1:32
Context1:32 Although they fully know 16 God’s righteous decree that those who practice such things deserve to die, 17 they not only do them but also approve of those who practice them. 18
Romans 2:2
Context2:2 Now we know that God’s judgment is in accordance with truth 19 against those who practice such things.
Romans 2:5
Context2:5 But because of your stubbornness 20 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 21
James 4:12
Context4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? 22
Revelation 15:3-4
Context15:3 They 23 sang the song of Moses the servant 24 of God and the song of the Lamb: 25
“Great and astounding are your deeds,
Lord God, the All-Powerful! 26
Just 27 and true are your ways,
King over the nations! 28
15:4 Who will not fear you, O Lord,
and glorify 29 your name, because you alone are holy? 30
All nations 31 will come and worship before you
for your righteous acts 32 have been revealed.”
[10:18] 1 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[18:25] 3 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.
[35:14] 4 sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.
[9:16] 5 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 6 tn This is probably a technical musical term.
[97:2] 7 sn The Lord’s throne symbolizes his kingship.
[99:4] 8 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] 9 tn Heb “you establish fairness.”
[30:18] 10 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
[30:18] 11 tn Heb “Blessed are all who wait for him.”
[9:24] 12 tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the
[5:22] 15 tn Or “given,” or “handed over.”
[1:32] 16 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 17 tn Grk “are worthy of death.”
[1:32] 18 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[2:2] 19 tn Or “based on truth.”
[2:5] 20 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 21 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[4:12] 22 tn Grk “who judges your neighbor.”
[15:3] 23 tn Here καί (kai) has not been translated.
[15:3] 24 tn See the note on the word “servants” in 1:1.
[15:3] 25 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 26 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] 27 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 28 tc Certain
[15:4] 30 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] 31 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 32 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.”