Discovery BoxPsalms 36:10
Context36:10 Extend 1 your loyal love to your faithful followers, 2
and vindicate 3 the morally upright! 4
Psalms 51:14
Context51:14 Rescue me from the guilt of murder, 5 O God, the God who delivers me!
Then my tongue will shout for joy because of your deliverance. 6
Psalms 71:15-16
Context71:15 I will tell about your justice,
and all day long proclaim your salvation, 7
though I cannot fathom its full extent. 8
71:16 I will come and tell about 9 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; 10
you have done great things. 11
O God, who can compare to you? 12
Psalms 72:1-3
ContextFor 14 Solomon.
72:1 O God, grant the king the ability to make just decisions! 15
Grant the king’s son 16 the ability to make fair decisions! 17
72:2 Then he will judge 18 your people fairly,
and your oppressed ones 19 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 20
Psalms 89:16
Context89:16 They rejoice in your name all day long,
and are vindicated 21 by your justice.
Isaiah 45:24-25
Context45:24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’” 22
All who are angry at him will cower before him. 23
45:25 All the descendants of Israel will be vindicated by the Lord
and will boast in him. 24
Jeremiah 23:6
Context23:6 Under his rule 25 Judah will enjoy safety 26
and Israel will live in security. 27
This is the name he will go by:
‘The Lord has provided us with justice.’ 28
Philippians 3:7-9
Context3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! 29 – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness 30 – a righteousness from God that is in fact 31 based on Christ’s 32 faithfulness. 33
Revelation 15:3-4
Context15:3 They 34 sang the song of Moses the servant 35 of God and the song of the Lamb: 36
“Great and astounding are your deeds,
Lord God, the All-Powerful! 37
Just 38 and true are your ways,
King over the nations! 39
15:4 Who will not fear you, O Lord,
and glorify 40 your name, because you alone are holy? 41
All nations 42 will come and worship before you
for your righteous acts 43 have been revealed.”
Revelation 19:1-3
Context19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 44
For he has judged 45 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 46 poured out by her own hands!” 47
19:3 Then 48 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 49
[36:10] 1 tn Heb “draw out to full length.”
[36:10] 2 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 3 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 4 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).
[51:14] 5 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
[51:14] 6 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
[71:15] 9 tn Heb “my mouth declares your vindication, all the day your deliverance.”
[71:15] 10 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] 17 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] 18 tn Heb “you who have done great things.”
[71:19] 19 tn Or “Who is like you?”
[72:1] 21 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 22 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 23 tn Heb “O God, your judgments to [the] king give.”
[72:1] 24 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 25 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 25 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 26 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[72:3] 29 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
[89:16] 33 tn Heb “are lifted up.”
[45:24] 37 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
[45:24] 38 tn Heb “will come to him and be ashamed.”
[45:25] 41 tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”
[23:6] 45 tn Heb “In his days [= during the time he rules].”
[23:6] 46 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
[23:6] 47 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
[23:6] 48 tn Heb “his name will be called ‘The
[3:8] 49 tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.
[3:9] 53 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:9] 54 tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”
[3:9] 55 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.
[3:9] 56 tn Or “based on faith.”
[15:3] 57 tn Here καί (kai) has not been translated.
[15:3] 58 tn See the note on the word “servants” in 1:1.
[15:3] 59 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 60 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] 61 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 62 tc Certain
[15:4] 62 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] 63 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 64 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.”
[19:2] 65 tn Compare the similar phrase in Rev 16:7.
[19:2] 66 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 67 tn See the note on the word “servants” in 1:1.
[19:2] 68 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
