Genesis 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Deuteronomy 16:20

16:20 You must pursue justice alone ⁶  so that you may live and inherit the land the Lord your God is giving you.

Deuteronomy 16:2

16:2 You must sacrifice the Passover animal ⁷  (from the flock or the herd) to the Lord your God in the place where he ⁸  chooses to locate his name.

Deuteronomy 23:3

23:3 An Ammonite or Moabite ⁹  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ¹⁰  do so, ¹¹ 

Psalms 82:2

82:2 He says, ¹²  “How long will you make unjust legal decisions

and show favoritism to the wicked? ¹³  (Selah)

Proverbs 11:1

11:1 The Lord abhors ¹⁴  dishonest scales, ¹⁵ 

but an accurate weight ¹⁶  is his delight.

Proverbs 16:11

16:11 Honest scales and balances ¹⁷  are from the Lord;

all the weights ¹⁸  in the bag are his handiwork.

Proverbs 20:7

20:7 The righteous person ¹⁹  behaves in integrity; ²⁰ 

blessed are his children after him. ²¹ 

Isaiah 26:7

God’s People Anticipate Vindication

26:7 ²² The way of the righteous is level,

the path of the righteous that you make is straight. ²³ 

Mark 6:20

6:20 because Herod stood in awe of ²⁴  John and protected him, since he knew that John ²⁵  was a righteous and holy man. When Herod ²⁶  heard him, he was thoroughly baffled, ²⁷  and yet ²⁸  he liked to listen to John. ²⁹ 

Luke 2:25

The Prophecy of Simeon

2:25 Now ³⁰  there was a man in Jerusalem ³¹  named Simeon who was righteous ³²  and devout, looking for the restoration ³³  of Israel, and the Holy Spirit ³⁴  was upon him.

Luke 23:50

Jesus’ Burial

23:50 Now ³⁵  there was a man named Joseph who was a member of the council, ³⁶  a good and righteous man.

Acts 10:22

10:22 They said, “Cornelius the centurion, ³⁷  a righteous ³⁸  and God-fearing man, well spoken of by the whole Jewish nation, ³⁹  was directed by a holy angel to summon you to his house and to hear a message ⁴⁰  from you.”

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[18:19]  ¹ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ² tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[16:20]  ⁶ tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

[16:2]  ⁷ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ⁸ tn Heb “the Lord.” See note on “he” in the previous verse.

[23:3]  ⁹ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ¹⁰ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ¹¹ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[82:2]  ¹² tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ¹³ tn Heb “and the face of the wicked lift up.”

[11:1]  ¹⁴ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.

[11:1]  ¹⁵ tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 10:35-36), as did the ancient Near East (ANET 388, 423).

[11:1]  ¹⁶ tn Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the Lord is whole, complete, perfect (from שָׁלֵם, shalem). It was one that would give an honest, accurate measurement.

[16:11]  ¹⁷ tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.

[16:11]  ¹⁸ tn Heb “stones.”

[20:7]  ¹⁹ sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.

[20:7]  ²⁰ tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.

[20:7]  ²¹ sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.

[26:7]  ²² sn The literary structure of chap. 26 is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16-21). It is not certain where the song of praise ends or how vv. 7-15 fit into the structure. Verses 10-11a seem to lament the presence of evil and v. 11b anticipates the arrival of judgment, so it is possible that vv. 7-15 are a prelude to the lament and announcement that conclude the chapter.

[26:7]  ²³ tc The Hebrew text has, “upright, the path of the righteous you make level.” There are three possible ways to translate this line. Some take יָשָׁר (yashar) as a divine title: “O Upright One” (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard יָשָׁר as the result of dittography (מֵישָׁרִים יָשָׁר ַמעְגַּל, mesharim yashar ma’gal) and do not include it in the translation. Another possibility is to keep יָשָׁר and render the line as “the path of the righteous that you prepare is straight.”

[6:20]  ²⁴ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ²⁵ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ²⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ²⁷ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ²⁸ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ²⁹ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[2:25]  ³⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³² tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ³³ tn Or “deliverance,” “consolation.”

[2:25]  ³⁴ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[23:50]  ³⁵ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ³⁶ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[10:22]  ³⁷ sn See the note on the word centurion in 10:1.

[10:22]  ³⁸ tn Or “just.”

[10:22]  ³⁹ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ⁴⁰ tn Grk “hear words.”