Ulangan 25:1

25:1 If controversy arises between people, ¹  they should go to court for judgment. When the judges ²  hear the case, they shall exonerate ³  the innocent but condemn ⁴  the guilty.

Ezra 9:10

9:10 “And now what are we able to say after this, our God? For we have forsaken your commandments

Ezra 9:15

9:15 O Lord God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt ⁵  no one can really stand before you.”

Ayub 40:4

40:4 “Indeed, I am completely unworthy ⁶  – how could I reply to you?

I put ⁷  my hand over my mouth to silence myself. ⁸ 

Amsal 17:15

17:15 The one who acquits the guilty and the one who condemns the innocent ⁹  –

both of them are an abomination to the Lord. ¹⁰ 

Yesaya 5:3

5:3 So now, residents of Jerusalem, ¹¹ 

people ¹²  of Judah,

you decide between me and my vineyard!

Daniel 9:7

9:7 “You are righteous, ¹³  O Lord, but we are humiliated this day ¹⁴  – the people ¹⁵  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.

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ¹⁶  they were acutely distressed ¹⁷  and said to Peter and the rest of the apostles, “What should we do, brothers?”

[25:1]  ¹ tn Heb “men.”

[25:1]  ² tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ³ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ⁴ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[9:15]  ⁵ tn Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.

[40:4]  ⁶ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ⁷ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁸ tn The words “to silence myself” are supplied in the translation for clarity.

[17:15]  ⁹ tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.

[17:15]  ¹⁰ tn Heb “an abomination of the Lord.”

[5:3]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ¹² tn Heb “men,” but in a generic sense.

[9:7]  ¹³ tn Heb “to you (belongs) righteousness.”

[9:7]  ¹⁴ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁵ tn Heb “men.”

[2:37]  ¹⁶ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ¹⁷ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).