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Romans 3:5
New English Translation
Romans 3:5
New English Translation
5 But if our unrighteousness demonstrates[a] the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? (I am speaking in human terms.)[b]
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- Romans 3:5 tn Or “shows clearly.”
- Romans 3:5 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
Exodus 9:27
New English Translation
Exodus 9:27
New English Translation
27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time![a] The Lord is righteous, and I and my people are guilty.[b]
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- Exodus 9:27 sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.
- Exodus 9:27 tn The word רָשָׁע (rashaʿ) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not—so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).
Nehemiah 9:33
New English Translation
Nehemiah 9:33
New English Translation
33 You are righteous with regard to all that has happened to us, for you have acted faithfully.[a] It is we who have been in the wrong!
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- Nehemiah 9:33 tn Heb “you have done truth.”
Job 4:17
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Job 4:17
New English Translation
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- Job 4:17 tn The imperfect verbs in this verse express obvious truths known at all times (GKC 315 §107.f).
- Job 4:17 tn The word for man here is first אֱנוֹשׁ (ʾenosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57.
- Job 4:17 tn The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”
- Job 4:17 tn The classification of מִן (min) as a comparative in this verse (NIV, “more righteous than God”; cf. also KJV, ASV, NCV) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that—but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18-21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].
- Job 4:17 sn In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).
- Job 4:17 tn The double question here merely repeats the same question with different words (see GKC 475 §150.h). The second member could just as well have been connected with ו (vav).
Job 9:2
New English Translation
Job 9:2
New English Translation
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- Job 9:2 tn The adverb אָמְנָם (ʾomnam, “in truth”) is characteristic of the book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.
- Job 9:2 sn The interrogative is used to express what is an impossibility.
- Job 9:2 tn The attempt to define אֱנוֹשׁ (ʾenosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).
- Job 9:2 tn The preposition is אִם (ʾim, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.
- Job 9:2 sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever—he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.
Daniel 9:7
New English Translation
Daniel 9:7
New English Translation
7 “You are righteous,[a] O Lord, but we are humiliated this day[b]—the people[c] 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.
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- Daniel 9:7 tn Heb “to you (belongs) righteousness.”
- Daniel 9:7 tn Heb “and to us (belongs) shame of face like this day.”
- Daniel 9:7 tn Heb “men.”
Romans 10:3
New English Translation
Romans 10:3
New English Translation
3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.
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