Discovery BoxJob 32:2
Context32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. 1 He was angry 2 with Job for justifying 3 himself rather than God. 4
Job 34:5
Context34:5 For Job says, ‘I am innocent, 5
but God turns away my right.
Job 34:10-12
Context34:10 “Therefore, listen to me, you men of understanding. 6
Far be it from 7 God to do wickedness,
from the Almighty to do evil.
34:11 For he repays a person for his work, 8
and according to the conduct of a person,
he causes the consequences to find him. 9
34:12 Indeed, in truth, God does not act wickedly,
and the Almighty does not pervert justice.
Deuteronomy 32:4
Context32:4 As for the Rock, 10 his work is perfect,
for all his ways are just.
He is a reliable God who is never unjust,
he is fair 11 and upright.
Psalms 11:7
Context11:7 Certainly 12 the Lord is just; 13
he rewards godly deeds; 14
the upright will experience his favor. 15
Psalms 145:17
Context145:17 The Lord is just in all his actions, 16
and exhibits love in all he does. 17
Jeremiah 12:1
Context12:1 Lord, you have always been fair
whenever I have complained to you. 18
However, I would like to speak with you about the disposition of justice. 19
Why are wicked people successful? 20
Why do all dishonest people have such easy lives?
Daniel 9:7
Context9:7 “You are righteous, 21 O Lord, but we are humiliated this day 22 – the people 23 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.
Daniel 9:14
Context9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 24 in all he has done, 25 and we have not obeyed him. 26
Romans 3:25-26
Context3:25 God publicly displayed 27 him 28 at his death 29 as the mercy seat 30 accessible through faith. 31 This was to demonstrate 32 his righteousness, because God in his forbearance had passed over the sins previously committed. 33 3:26 This was 34 also to demonstrate 35 his righteousness in the present time, so that he would be just 36 and the justifier of the one who lives because of Jesus’ faithfulness. 37
Romans 9:14
Context9:14 What shall we say then? Is there injustice with God? Absolutely not!
Revelation 15:3
Context15:3 They 38 sang the song of Moses the servant 39 of God and the song of the Lamb: 40
“Great and astounding are your deeds,
Lord God, the All-Powerful! 41
Just 42 and true are your ways,
King over the nations! 43
[32:2] 1 tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.
[32:2] 2 tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”
[32:2] 3 tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.
[32:2] 4 tc The LXX and Latin versions soften the expression slightly by saying “before God.”
[34:5] 5 tn Heb “righteous,” but in this context it means to be innocent or in the right.
[34:10] 6 tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.”
[34:10] 7 tn For this construction, see Job 27:5.
[34:11] 8 tn Heb “for the work of man, he [= God] repays him.”
[34:11] 9 tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.
[32:4] 10 tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”
[32:4] 11 tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).
[11:7] 14 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
[11:7] 15 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
[145:17] 16 tn Heb “in all his ways.”
[145:17] 17 tn Heb “and [is] loving in all his deeds.”
[12:1] 18 tn Or “
[12:1] 19 tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).
[12:1] 20 tn Heb “Why does the way [= course of life] of the wicked prosper?”
[9:7] 21 tn Heb “to you (belongs) righteousness.”
[9:7] 22 tn Heb “and to us (belongs) shame of face like this day.”
[9:14] 25 tn Heb “in all his deeds which he has done.”
[9:14] 26 tn Heb “we have not listened to his voice.”
[3:25] 27 tn Or “purposed, intended.”
[3:25] 28 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] 29 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] 30 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] 31 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] 32 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] 33 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 34 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] 35 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 37 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.”
[15:3] 38 tn Here καί (kai) has not been translated.
[15:3] 39 tn See the note on the word “servants” in 1:1.
[15:3] 40 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 41 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] 42 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 43 tc Certain
