Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ¹  would you really slaughter an innocent nation? ² 

Ulangan 32:4

32:4 As for the Rock, ³  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ⁴  and upright.

Ulangan 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ⁵ 

as rain drops upon the grass,

and showers upon new growth.

1 Tawarikh 19:7

19:7 They hired 32,000 chariots, along with the king of Maacah and his army, who came and camped in front of Medeba. The Ammonites also assembled from their cities and marched out to do battle.

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 ⁶  no one can really stand before you.”

Nehemia 9:33

9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. ⁷  It is we who have been in the wrong!

Ayub 8:3

8:3 Does God pervert ⁸  justice? ⁹ 

Or does the Almighty pervert ¹⁰  what is right?

Ayub 8:20

8:20 “Surely, God does not reject a blameless man, ¹¹ 

nor does he grasp the hand ¹² 

of the evildoers.

[20:4]  ¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ² tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[32:4]  ³ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ⁴ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[32:2]  ⁵ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[9:15]  ⁶ tn Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.

[9:33]  ⁷ tn Heb “you have done truth.”

[8:3]  ⁸ tn The Piel verb יְעַוֵּת (yÿ’avvet) means “to bend; to cause to swerve from the norm; to deviate; to pervert.” The LXX renders the first colon as “will the Lord be unjust when he judges?”

[8:3]  ⁹ tn The first word is מִשְׁפָּת (mishpat, “justice”). It can mean an act of judgment, place of judgment, or what is just, that is, the outcome of the decision. It basically describes an umpire’s decision. The parallel word is צֶדֶק (tsedeq, “righteousness,” or “what is right”). The basic idea here is that which conforms to the standard, what is right. See S. H. Scholnick, “The Meaning of Mishpat in the Book of Job,” JBL 101 (1982): 521-29.

[8:3]  ¹⁰ tn Some commentators think that the second verb should be changed in order to avoid the repetition of the same word and to reflect the different words in the versions. The suggestion is to read יְעַוֵּה (yÿ’avveh) instead; this would mean “to cause someone to deviate,” for the root means “to bend.” The change is completely unwarranted; the LXX probably chose different words for stylistic reasons (see D. J. A. Clines, Job [WBC], 198). The repetition in the Hebrew text is a common type; it strengthens the enormity of the charge Job seems to be making.

[8:20]  ¹¹ sn This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20,21; 10:3).

[8:20]  ¹² sn The idiom “to grasp the hand” of someone means to support or help the person.