Discovery BoxJude 1:11
Context1:11 Woe to them! For they have traveled down Cain’s path, 1 and because of greed 2 have abandoned themselves 3 to 4 Balaam’s error; hence, 5 they will certainly perish 6 in Korah’s rebellion.
Psalms 36:10
Context36:10 Extend 7 your loyal love to your faithful followers, 8
and vindicate 9 the morally upright! 10
Psalms 71:15-16
Context71:15 I will tell about your justice,
and all day long proclaim your salvation, 11
though I cannot fathom its full extent. 12
71:16 I will come and tell about 13 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
Psalms 71:19
Context71:19 Your justice, O God, extends to the skies above; 14
you have done great things. 15
O God, who can compare to you? 16
Psalms 143:11
Context143:11 O Lord, for the sake of your reputation, 17 revive me! 18
Because of your justice, rescue me from trouble! 19
Romans 3:25-26
Context3:25 God publicly displayed 20 him 21 at his death 22 as the mercy seat 23 accessible through faith. 24 This was to demonstrate 25 his righteousness, because God in his forbearance had passed over the sins previously committed. 26 3:26 This was 27 also to demonstrate 28 his righteousness in the present time, so that he would be just 29 and the justifier of the one who lives because of Jesus’ faithfulness. 30
Romans 3:1
Context3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?
Romans 1:9
Context1:9 For God, whom I serve in my spirit by preaching the gospel 31 of his Son, is my witness that 32 I continually remember you
[1:11] 1 tn Or “they have gone the way of Cain.”
[1:11] 3 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 5 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 6 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
[36:10] 7 tn Heb “draw out to full length.”
[36:10] 8 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 9 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 10 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
[71:15] 11 tn Heb “my mouth declares your vindication, all the day your deliverance.”
[71:15] 12 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
[71:16] 13 tn Heb “I will come with.”
[71:19] 14 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
[71:19] 15 tn Heb “you who have done great things.”
[71:19] 16 tn Or “Who is like you?”
[143:11] 17 tn Heb “name,” which here stands metonymically for God’s reputation.
[143:11] 18 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
[143:11] 19 tn Heb “by your justice bring out my life from trouble.”
[3:25] 20 tn Or “purposed, intended.”
[3:25] 21 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] 22 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] 23 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] 24 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] 25 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] 26 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 27 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] 28 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 30 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.”
