Isaiah 1:26-27

1:26 I will reestablish honest judges as in former times,

wise advisers as in earlier days. ¹ 

Then you will be called, ‘The Just City,

Faithful Town.’”

1:27 ² Zion will be freed by justice, ³ 

and her returnees by righteousness. ⁴ 

Isaiah 32:15-17

32:15 This desolation will continue until new life is poured out on us from heaven. ⁵ 

Then the desert will become an orchard

and the orchard will be considered a forest. ⁶ 

32:16 Justice will settle down in the desert

and fairness will live in the orchard. ⁷ 

32:17 Fairness will produce peace ⁸ 

and result in lasting security. ⁹ 

Isaiah 51:5-6

51:5 I am ready to vindicate, ¹⁰ 

I am ready to deliver, ¹¹ 

I will establish justice among the nations. ¹² 

The coastlands ¹³  wait patiently for me;

they wait in anticipation for the revelation of my power. ¹⁴ 

51:6 Look up at the sky!

Look at the earth below!

For the sky will dissipate ¹⁵  like smoke,

and the earth will wear out like clothes;

its residents will die like gnats.

But the deliverance I give ¹⁶  is permanent;

the vindication I provide ¹⁷  will not disappear. ¹⁸ 

Isaiah 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ¹⁹ 

Wake up as in former times, as in antiquity!

Did you not smash ²⁰  the Proud One? ²¹ 

Did you not ²²  wound the sea monster? ²³ 

Isaiah 61:10-11

61:10 I ²⁴  will greatly rejoice ²⁵  in the Lord;

I will be overjoyed because of my God. ²⁶ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ²⁷ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ²⁸ 

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ²⁹  to grow,

and give his people reason to praise him in the sight of all the nations. ³⁰ 

Psalms 98:1-3

Psalm 98 ³¹ 

A psalm.

98:1 Sing to the Lord a new song, ³² 

for he performs ³³  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ³⁴ 

98:2 The Lord demonstrates his power to deliver; ³⁵ 

in the sight of the nations he reveals his justice.

98:3 He remains loyal and faithful to the family of Israel. ³⁶ 

All the ends of the earth see our God deliver us. ³⁷ 

Proverbs 4:18

4:18 But the path of the righteous is like the bright morning light, ³⁸ 

growing brighter and brighter ³⁹  until full day. ⁴⁰ 

Micah 4:2

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ⁴¹  of Jacob’s God,

so he can teach us his commands ⁴² 

and we can live by his laws.” ⁴³ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ⁴⁴ 

Matthew 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Luke 2:30-32

2:30 For my eyes have seen your salvation ⁴⁵ 

2:31 that you have prepared in the presence of all peoples: ⁴⁶ 

2:32 a light, ⁴⁷ 

for revelation to the Gentiles,

and for glory ⁴⁸  to your people Israel.”

Philippians 2:15-16

2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ⁴⁹  2:16 by holding on to ⁵⁰  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁵¹  any affection or mercy, ⁵² 

Philippians 2:9

2:9 As a result God exalted him

and gave him the name

that is above every name,

[1:26]  ¹ tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.

[1:27]  ² sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27.

[1:27]  ³ tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a בְּ [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).

[1:27]  ⁴ tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (vÿshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28.

[32:15]  ⁵ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ⁶ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[32:16]  ⁷ sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.

[32:17]  ⁸ tn Heb “and the product of fairness will be peace.”

[32:17]  ⁹ tn Heb “and the work of fairness [will be] calmness and security forever.”

[51:5]  ¹⁰ tn Heb “my righteousness [or “vindication”] is near.”

[51:5]  ¹¹ tn Heb “my deliverance goes forth.”

[51:5]  ¹² tn Heb “and my arms will judge [on behalf of] nations.”

[51:5]  ¹³ tn Or “islands” (NIV); TEV “Distant lands.”

[51:5]  ¹⁴ tn Heb “for my arm” (so NIV, NRSV).

[51:6]  ¹⁵ tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

[51:6]  ¹⁶ tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”

[51:6]  ¹⁷ tn Heb “my righteousness [or “vindication”].”

[51:6]  ¹⁸ tn Heb “will not be shattered [or “dismayed”].”

[51:9]  ¹⁹ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ²⁰ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ²¹ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ²² tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ²³ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[61:10]  ²⁴ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ²⁵ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ²⁶ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²⁷ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ²⁸ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[61:11]  ²⁹ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ³⁰ tn Heb “and praise before all the nations.”

[98:1]  ³¹ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ³² sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ³³ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ³⁴ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[98:2]  ³⁵ tn Heb “makes known his deliverance.”

[98:3]  ³⁶ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ³⁷ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[4:18]  ³⁸ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ³⁹ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ⁴⁰ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[4:2]  ⁴¹ tn Heb “house.”

[4:2]  ⁴² tn Heb “ways.”

[4:2]  ⁴³ tn Heb “and we can walk in his paths.”

[4:2]  ⁴⁴ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[2:30]  ⁴⁵ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁴⁶ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ⁴⁷ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁴⁸ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:15]  ⁴⁹ tn Or “as stars in the universe.”

[2:16]  ⁵⁰ tn Or “holding out, holding forth.”

[2:1]  ⁵¹ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁵² tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.