圣经金句赏析(1)-但以理书 9：24

Daniel 9:24
“Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”
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《新时代本》译文：
但以理书 9：24
为你本国之民和你圣城，已经定了七十个星期。要止住过犯，结束偏离，弃绝邪恶，与神和好，彰显永恒的正义，封住异象和预言，并膏至圣者。
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《和合本》译文：
为你本国之民和你圣城，已经定了七十个七。要止住罪过，除净罪恶，赎尽罪孽，引进（或作彰显）永义，封住异象和预言，并膏至圣者（者或作所）。
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邹光赏析：
1。《新时代本》把Seventy weeks译出“七十个星期”表示一个规定时段，比《和合本》译文“七十个七”易理解。
2。《新时代本》把transgression, sins, iniquity,分译为“过犯，偏离，邪恶”表达人在亏缺神的荣耀的程度的不同。即sins此处译为“偏离”，意味偏离神的标准，偏离神的道路，为亏缺神的荣耀第一阶段。把transgression译为过犯，即表达人践踏或违犯神的律法，为亏缺神的荣耀第二阶段。把iniquity译成“邪恶”，表达人的灵已达扭曲程度，像超过弹性限度的弹簧，不会自动恢复原样，不会因自己良心责备而悔改，是故意，顽固与神作对阶段，为亏缺神的荣耀第三阶段。
和合本把这三词译成“罪过，罪恶，罪孽”与原文原意看不出有任何关系，倒为把“罪过，罪恶，罪孽”简称为“罪”埋下伏笔，滑向与crime一样表述，可能引起误解，亦不易说清。
3。《新时代本》把bring in everlasting righteousness译成“彰显永恒的正义”，“正义”比“义”在此处更清晰生动地表现了神的意图，更符合传统表达习惯。

Righteous,Righteousness英文相当于just和justice,中文相当于“正义或公正”用于社会，“正直”用于人，译成“正”较准确，表示正确，合乎标准。

Righteous,Righteousness英文相当于just和justice,中文相当于“正义”用于社会，“正直”用于人，译成“正”较准确，表示正确，合乎标准。

“罪”-偷换概念

“罪”版圣经用“罪，罪过，罪孽，罪恶，罪愆”翻译Sin， Transgression， Iniquity，guilt,crime, trespass，造成这些词原本的逻辑结构出现混乱，然后又把“罪，罪过，罪孽，罪恶，罪愆”称为“罪”，偷换概念。这样的方式造成Sin，Transgression， Iniquity，guilt,crime, trespass无法区分，完全无法展现圣经原文这些概念的区别和联系，造成“罪”版圣经的硬伤，即在“罪”字的使用上，有先天性的概念，逻辑及结构的缺陷，这个偏差是该快点得到修正了。

祷告词-Njai Hka Hku

亲爱的天父，我感谢您。您创天造地，是人类的救主。岁月如梭，在生活中我依然象一只迷途的羔羊。您爱我们，您寻找我们。亲爱的主耶稣，您为我们的偏差，被钉死在十字架上，被埋，第三日从死里复活。今天，您坐在父神的右边。您为我们的永生预备了道路。亲爱的主耶稣，请怜悯我，我是一个有偏差的人。我承认我的偏差并接受您作我的救主。请宽恕我的偏差，接受我，以基督耶稣的名求，阿门。

原文如下：
Dear Heavenly Father, I thank You. You are the Creator of Heaven and Earth, and the Savior of Mankind . Despite my years, I am still lost in life. You love us , and You seek me. I know You died for my sins on the cross, was buried, and rose from the dead after three days. Today You sit at the right hand of our Father God Almighty. You have prepared the path to eternal life for me. Please have mercy on me, a sinner. I repent of my sins and receive You as my personal Lord and Saviour . Please forgive my sins and accept me. in the name of Jesus I pray. AMEN !

原创： Njai Hka Hku
编译：邹光

The Righteousness of God

Study By: Bob Deffinbaugh


From the Series: Let Me See Thy Glory - A Study of the Attributes of God



Introduction


The righteousness of God, one of the most prominent attributes of God in the Scriptures, is also one of the most elusive. Initially, distinguishing the righteousness of God from His holiness or His goodness seems difficult. In addition, the righteousness of God is virtually synonymous with His justice:


While the most common Old Testament word for just means ‘straight,’ and the New Testament word means ‘equal,’ in a moral sense they both mean ‘right.’ When we say that God is just, we are saying that He always does what is right, what should be done, and that He does it consistently, without partiality or prejudice. The word just and the word righteous are identical in both the Old Testament and the New Testament. Sometimes the translators render the original word ‘just’ and other times ‘righteous’ with no apparent reason (cf. Nehemiah 9:8 and 9:33 where the same word is used). But whichever word they use, it means essentially the same thing. It has to do with God’s actions. They are always right and fair.


God’s righteousness (or justice) is the natural expression of His holiness. If He is infinitely pure, then He must be opposed to all sin, and that opposition to sin must be demonstrated in His treatment of His creatures. When we read that God is righteous or just, we are being assured that His actions toward us are in perfect agreement with His holy nature.30


These words by Richard Strauss bring us very close to a concise definition of righteousness. Righteousness, in relation to men, is their conformity to a standard. Unlike men, God is not subject to anything outside of Himself. No one states this better than A.W. Tozer:


It is sometimes said, ‘Justice requires God to do this,’ referring to some act we know He will perform. This is an error of thinking as well as of speaking, for it postulates a principle of justice outside of God which compels Him to act in a certain way. Of course there is no such principle. If there were it would be superior to God, for only a superior power can compel obedience. The truth is that there is not and can never be anything outside of the nature of God which can move Him in the least degree. All God’s reasons come from within His uncreated being. Nothing has entered the being of God from eternity, nothing has been removed, and nothing has been changed.


Justice, when used of God, is a name we give to the way God is, nothing more; and when God acts justly He is not doing so to conform to an independent criterion, but simply acting like Himself in a given situation. . . God is His own self-existent principle of moral equity, and when He sentences evil men or rewards the righteous, He simply acts like Himself from within, uninfluenced by anything that is not Himself.” 31


We must then say the righteousness of God is evident in the way He consistently acts in accord with His own character. God always acts righteously; His every action is consistent with His character. God is always consistently “Godly.” God is not defined by the term “righteous,” as much as the term “righteous” is defined by God. God is not measured by the standard of righteousness; God sets the standard of righteousness.
Abraham and the Righteousness of God
(Genesis 18:16-33)


23 And Abraham came near and said, “Wilt Thou indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city; wilt Thou indeed sweep [it] away and not spare the place for the sake of the fifty righteous who are in it? 25 Far be it from Thee to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are [treated] alike. Far be it from Thee! Shall not the Judge of all the earth deal justly?” 26 So the LORD said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account.” 27 And Abraham answered and said, “Now behold, I have ventured to speak to the Lord, although I am [but] dust and ashes. 28 Suppose the fifty righteous are lacking five, wilt Thou destroy the whole city because of five?” And He said, “I will not destroy [it] if I find forty-five there” (Genesis 18:23-28).


The righteousness of God is introduced very early in the Bible in the opening chapters of the Book of Genesis. This attribute is the basis for Abraham’s appeal to God for the cities of Sodom and Gomorrah. God is described anthropomorphically (in human-like terms) here as having heard the “great outcry of Sodom and Gomorrah” (verse 20). I wonder from whom this outcry came. One likely possibility is “righteous Lot, whose righteous soul was vexed by the wickedness of these cities” (see 2 Peter 2:6-8).


In the judicial terminology of our day, God was unwilling to act solely on the basis of hearsay. It was His intention to “go down” to this place and find out for Himself whether these allegations were true. Now of course we know God is omniscient. He knows all. He did not need to “take a trip to Sodom and Gomorrah” to see if these cities were really wicked. He knew they were wicked. But, from our point of view, God wants us to know He acts justly. He acts on the basis of information of which He has personal knowledge. Thus, when God judges these cities, He does so justly for they were truly wicked.


I find it interesting that verses 17-21 precede the account of Abraham’s intercession for these cities. God knew what He was going to do. What He purposed to do was righteous and just. But God wanted Abraham to be a part of what He was doing. If God was to act justly, He was simply acting consistently with His character. But involving Abraham was also consistent with His covenant with him and the goal of this covenant. God’s purpose for calling Abraham and making a covenant with him is spelled out in verses 17-19:


17 And the LORD said, “Shall I hide from Abraham what I am about to do, 18 since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed? 19 For I have chosen him, in order that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice; in order that the LORD may bring upon Abraham what He has spoken about him” (Genesis 18:17-19, emphasis mine).


God’s purpose for calling Abraham and making a covenant with him was for Abraham to keep the way of the LORD by doing righteousness and justice and to teach his offspring to do likewise. Righteousness is the divine goal for Abraham and his offspring.


When God informed Abraham He was about to destroy the cities of Sodom and Gomorrah, Abraham began to intercede for them. His concern was for the righteous in those cities. How could God possibly destroy these cities if there were righteous men and women living in them? If God destroyed both the wicked and the righteous without distinguishing them, then God would not be acting righteously or justly. And surely God, as “the Judge of all the earth,” must act justly (verse 25).


Abraham proceeds to intercede with God on behalf of the righteous. Beginning with 50 righteous, Abraham petitioned God not to destroy these cities if 50 righteous could be found. Eventually, Abraham was able (so it seemed) to lower the required number of the righteous to as few as ten (verse 32). But there simply were not ten righteous in these cities. There were but four (if one includes Lot’s wife). But God, in His justice, would not deal with the wicked in a way that punished the righteous as well. He did not spare the cities of Sodom and Gomorrah, but He did spare Lot and his family by rescuing them from the city of Sodom before the angels destroyed them.


We see here in the Book of Genesis God’s purpose in calling Abraham and his offspring: to raise up a people characterized by righteousness and justice. God not only showed himself to be righteous and just, He also worked in Abraham’s life to show he was a man who loved righteousness and justice.
God’s Righteousness and the Nation Israel


God’s righteousness was to be seen in His every dealing with the nation Israel:


6 Then Samuel said to the people, “It is the LORD who appointed Moses and Aaron and who brought your fathers up from the land of Egypt. 7 So now, take your stand, that I may plead with you before the LORD concerning all the righteous acts of the LORD which He did for you and your fathers” (2 Samuel 12:6-7).


God’s righteousness in His dealings with the nation Israel has various manifestations.


(1) God reveals His righteousness by revealing His will and His word to the world through the nation Israel.


5 “See, I have taught you statutes and judgments just as the LORD my God commanded me, that you should do thus in the land where you are entering to possess it. 6 So keep and do [them], for that is your wisdom and your understanding in the sight of the peoples who will hear all these statutes and say, ‘Surely this great nation is a wise and understanding people.’ 7 For what great nation is there that has a god so near to it as is the LORD our God whenever we call on Him? 8 Or what great nation is there that has statutes and judgments as righteous as this whole law which I am setting before you today?” (Deuteronomy 4:5-8; see also Psalm 33:4).


God deals with men on the basis of what He has revealed to them. He often tells men what He will do well in advance of the event so they will know God is God and that He has accomplished what He promised:


21 “Declare and set forth [your case;]. Indeed, let them consult together. Who has announced this from of old? Who has long since declared it? Is it not I, the LORD? And there is no other God besides Me, a righteous God and a Savior; there is none except Me” (Isaiah 45:21).


What God has not revealed does not need to be known (see Deuteronomy 29:29). All that is necessary for “life and godliness” has been revealed to us (see 2 Peter 1:4) so that we are fully equipped (2 Timothy 3:14-17).


(2) God reveals His righteousness by instructing men in His word.


8 Good and upright is the LORD; Therefore He instructs sinners in the way (Psalm 25:8).


Often this instruction came through the levitical priests (Leviticus 10:11; Deuteronomy 24:8; Nehemiah 8:9;2 Chronicles 17:7-9) or through the prophets like Moses (Deuteronomy 4:1, 5, 14; Exodus 18:20).


(3) God reveals His righteousness by fulfilling His promises.


8 “And Thou didst find his heart faithful before Thee, and didst make a covenant with him to give [him] the land of the Canaanite, of the Hittite and the Amorite, of the Perizzite, the Jebusite, and the Girgashite—to give [it] to his descendants. And Thou hast fulfilled Thy promise, for Thou art righteous” (Nehemiah 9:7-8, emphasis mine).


(4) God reveals His righteousness by judging the enemies of Israel.


27 Then Pharaoh sent for Moses and Aaron and said to them, “I have sinned this time; the LORD is the righteous one, and I and my people are the wicked ones” (Exodus 9:27).


13 Before the LORD, for He is coming; For He is coming to judge the earth. He will judge the world in righteousness, And the peoples in His faithfulness (Psalm 96:13).


God likewise shows Himself to be righteous when He judges the nation Israel for their sin and disobedience:


1 It took place when the kingdom of Rehoboam was established and strong that he and all Israel with him forsook the law of the LORD. 2 And it came about in King Rehoboam’s fifth year, because they had been unfaithful to the LORD, that Shishak king of Egypt came up against Jerusalem 3 with 1,200 chariots and 60,000 horsemen. And the people who came with him from Egypt were without number: the Lubim, the Sukkiim, and the Ethiopians. 4 And he captured the fortified cities of Judah and came as far as Jerusalem. 5 Then Shemaiah the prophet came to Rehoboam and the princes of Judah who had gathered at Jerusalem because of Shishak, and he said to them, “Thus says the LORD, ‘You have forsaken Me, so I also have forsaken you to Shishak.’” 6 So the princes of Israel and the king humbled themselves and said, “The LORD is righteous” (2 Chronicles 12:1-6).


15 “O LORD God of Israel, Thou art righteous, for we have been left an escaped remnant, as [it is] this day; behold, we are before Thee in our guilt, for no one can stand before Thee because of this” (Ezra 9:15).


7 “Righteousness belongs to Thee, O Lord, but to us open shame, as it is this day—to the men of Judah, the inhabitants of Jerusalem, and all Israel, those who are near by and those who are far away in all the countries to which Thou hast driven them, because of their unfaithful deeds which they have committed against Thee. 8 Open shame belongs to us, O Lord, to our kings, our princes, and our fathers, because we have sinned against Thee” (Daniel 9:7-8).


(5) God reveals His righteousness in the way He rules.


6 Thy throne, O God, is forever and ever; A scepter of righteousness is the scepter of Thy kingdom (Psalm 45:6).14 Righteousness and justice are the foundation of Thy throne; Lovingkindness and truth go before Thee (Psalm 89:14, see also Psalm 97:2).


(6) God reveals His righteousness in His hatred and in His anger.


5 The Lord tests the righteous and the wicked, And the one who loves violence His soul hates (Psalm 11:5).311 God is a righteous judge; And a God who has indignation every day (Psalm 7:11).32


(7) God reveals His righteousness in His protection of the poor and the afflicted.


12 I know that the LORD will maintain the cause of the afflicted, And justice for the poor (Psalm 140:12; see also Psalm 12:5; 82; 116:6 below).


(8) God reveals His righteousness when He shows mercy and compassion.


5 Gracious is the LORD, and righteous; Yes, our God is compassionate; 6 The LORD preserves the simple; I was brought low, and He saved me (Psalm 116:5-6).


18 Therefore the LORD longs to be gracious to you, And therefore He waits on high to have compassion on you. The LORD is a God of justice; How blessed are those who long for Him (Isaiah 30:18).


(9) God reveals His righteousness in saving sinners.


2 The LORD has made known His salvation; He has revealed His righteousness in the sight of the nations. 3 He has remembered His lovingkindness and His faithfulness to the house of Israel; All the ends of the earth have seen the salvation of our God (Psalm 98:2-3). 11 As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities (Isaiah 53:11).


I believe this to be a very significant aspect of God’s righteousness. God is righteous in saving sinners. So often we think God’s righteousness is revealed in His judgment of sinners and His mercy by His salvation of sinners. The Scriptures teach that God’s righteousness is the cause of both condemnation and justification. He is righteous in saving sinners, as well as merciful and compassionate. God is righteous in all His dealings with men, indeed in all His dealings.


The righteousness of God and the justice of God are not secondary matters; they are primary. The righteousness or justice of God is to be the guiding principle for the people of God. When the Old Testament prophets sought to sum up the essence of the Old Testament teaching regarding man’s conduct, it was that men practice righteousness or justice:


21 “I hate, I reject your festival, Nor do I delight in your solemn assemblies. 22 Even though you offer up to Me burnt offerings and your grain offerings, I will not accept them; And I will not even look at the peace offerings of your fatlings. 23 Take away from Me the noise of your songs; I will not even listen to the sound of your harps. 24 But let justice roll down like waters And righteousness like an ever-flowing stream” (Amos 5:21-24).


6 With what shall I come to the LORD And bow myself before the God on high? Shall I come to Him with burnt offerings, With yearling calves? 7 Does the LORD take delight in thousands of rams, In ten thousand rivers of oil? Shall I present my first-born for my rebellious acts, The fruit of my body for the sin of my soul? 8 He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God? (Micah 6:6-8).


When summarizing the very essence of what the Old Testament Law was about, Amos and Micah both spoke first of justice and righteousness. God is not interested in a legalistic keeping of the Law, as though one might make himself righteous by so doing. God is interested in men seeking to know the heart of God and pleasing Him by doing that in which He delights and that which He does.
The Righteousness of
God in the New Testament


If righteousness and justice are the heart of the Old Testament Law, they are also at the heart of the dispute between Jesus and the scribes and Pharisees.33 At the very outset of His earthly ministry, Jesus set out to contrast His interpretation of the Old Testament teaching on righteousness with that of the scribes and Pharisees. In reality, Jesus did not offer a “new” interpretation of righteousness or of the Law; rather He sought to reestablish the proper understanding of righteousness as taught in the Law and the Prophets. Thus, Jesus repeatedly used the formula, “You have heard it said. . .” (“This is what the scribes and Pharisees teach.…”), “But I say to you.…” (“But the Old Testament was meant to be understood this way.…”).


The scribes and Pharisees thought of themselves as setting the standard for righteousness. They felt that they, of all men, were righteous. Jesus shocked all when He said,


20 “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven” (Matthew 5:20).


It was clear that if the scribes and Pharisees could not produce enough righteousness on their own, no one could. The standard of righteousness the Law held forth was even higher than that of the scribes and Pharisees. No one was righteous enough to get into heaven. What a shock to the self-righteous who thought they had box office seats in the kingdom.


If Jesus shocked His audience when He said those who appeared to be the most righteous would not make it into the kingdom on their kind of righteousness, He also shocked them as to who would be “blessed” by entrance into the kingdom: those the scribes and Pharisees thought unworthy of the kingdom. Those blessed were not the scribes and Pharisees, but the “poor in spirit,” those who “mourn,” the “gentle,” those who “hunger and thirst for righteousness,” the “merciful,” the “pure in heart,” the “peacemakers,” and those who are “persecuted” on account of their relationship with Jesus (Matthew 5:3-12).


Jesus taught that true righteousness is not that which men regard as righteous based upon external appearances, but that so judged by God based upon His assessment of the heart:


15 And He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God” (Luke 16:15).


The Scribes and Pharisees, who thought themselves so righteous because of their rigorous attention to external matters, proved to be just the opposite when judged by our Lord:


28 “Even so you too outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness. 29 Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, 30 and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’ 31 Consequently you bear witness against yourselves, that you are sons of those who murdered the prophets. 32 Fill up then the measure of the guilt of your fathers. 33 You serpents, you brood of vipers, how shall you escape the sentence of hell? 34 Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35 that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar” (Matthew 23:28-35).


In the Sermon on the Mount, Jesus warned against externalism and ceremonialism.


1 “Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven” (Matthew 6:1).


According to Jesus, true righteousness is vastly different from the righteousness of the scribes and Pharisees. False righteousness is measured by men on the basis of externalism. True righteousness is judged such by God, in accordance with His Word. Because of this, men need to beware of attempting to judge the righteousness of others (see Matthew 7:1). Those whose deeds seemed to indicate they were righteous were those whom God denied ever having known as His children (Matthew 7: 15-23). Those who appeared to be righteous were not, and those who appeared unrighteous by the Judaism of that day may well have been righteous.


It is no wonder then that Jesus was not regarded as righteous by many of the Jews but was considered a sinner:


16 Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such signs?” And there was a division among them.… 24 So a second time they called the man who had been blind, and said to him, “Give glory to God; we know that this man is a sinner.” 25 He therefore answered, “Whether He is a sinner, I do not know; one thing I do know, that, whereas I was blind, now I see” (John 9:16, 24-25).


The great division which arose among the Jews was over the issue of whether Jesus was a righteous man or a sinner (see John 10:19-21).


The Old and New Testament leave no doubt in our minds whether the Lord Jesus was righteous. The prophet Isaiah spoke of the coming Messiah as the “Righteous One” who would “justify the many” (Isaiah 53:11). Jeremiah spoke of Him as the “righteous Branch” (Jeremiah 23:5). When Jesus was baptized, it was to “fulfill all righteousness” (Matthew 3:15). Both Pilate’s wife (Matthew 27:19) and the soldier at the foot of the cross (Luke 23:47) acknowledged His righteousness at the very moment when men were condemning Him.


The apostles likewise bear witness to the righteousness of Christ:


1 My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous (1 John 2:1).


29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him (1 John 2:29).


The righteousness of God is particularly important in relation to salvation. In Romans 3, Paul points out God not only justifies sinners (that is, He declares them righteous), but He is also shown to be just (righteous) in the process:


21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus. 27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28 For we maintain that a man is justified by faith apart from works of the Law (Romans 3:21-28).


Men have failed to live up to the standard of righteousness laid down by the Law (Romans 3:9-20). God is just in condemning all men to death, for all men without exception have sinned and come short of the glory of God (Romans 3:23). All men are worthy of death because the “wages of sin is death” (Romans 6:23). God is just in condemning the unrighteous.


But God is also just in saving sinners. As Paul puts it, He is “just and the justifier of the one who has faith in Jesus” (Romans 3:26). How can this be? God is just because His righteous anger has been satisfied. Justice was done on the cross of Calvary. God did not reduce the charges against men; He did not change the standard of righteousness. God poured out the full measure of His righteous wrath upon His Son on the cross of Calvary. In Him, justice was meted out. All of those who trust in Him by faith are justified. Their sins are forgiven because Jesus paid the full price; He suffered the full measure of God’s wrath in their place. And for those who reject the goodness and mercy of God at Calvary, they must pay the penalty for their sins because they would not accept the payment Jesus made in their place.


The cross of Calvary accomplished a just salvation, for all who will receive it. But we also know that only those whom God has chosen—the “elect”—will repent and trust in the death of Christ on their behalf. This raises another question related to divine justice. After clearly teaching the doctrine of divine election, Paul asks how election squares with the justice of God, and then gives us the answer:


6 But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7 neither are they all children because they are Abraham’s descendants, but: “through Isaac your descendants will be named.” 8 That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. 9 For this is a word of promise: “At this time I will come, and Sarah shall have a son.” 10 And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; 11 for though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls, 12 it was said to her, “The older will serve the younger.” 13 Just as it is written, “Jacob I loved, but Esau I hated.”


14 What shall we say then? There is no injustice with God, is there? May it never be! 15 For He says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it does not depend on the man who wills or the man who runs, but on God who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth.” 18 So then He has mercy on whom He desires, and He hardens whom He desires.


19 You will say to me then, “Why does He still find fault? For who resists His will?” 20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? 21 Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use? 22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23 And He did so in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24 even us, whom He also called, not from among Jews only, but also from among Gentiles (Romans 9:6-24).


The question assumes that divine election has been taught by Paul as a biblical fact. If it were not so—as it clearly is—the question would not have been raised by Paul. And if there is no such thing as election, Paul could have simply brushed the question aside as illogical and unreasonable. But Paul assumes the truth of election and the possibility that some might object on the grounds that election would make God unjust. Paul first rebukes the one who dares to judge God and pronounce on His righteousness. How presumptuous can a man be? Should God stand before the bar of human judgment? Of course not!


As seen in chapter 3, God is righteous in that He has condemned all, and in Christ, those who are justified have been punished and then raised to newness of life. God is also righteous for judging all those who refuse to accept His offer of salvation in Christ. God would be unjust only if He set aside justice rather than fulfilling it in Christ, whether by His sacrificial death at His first coming or by His judging the unbelieving world at His second coming.


Divine grace, the grace by which God reaches out to save men from their sins, is meted out not on the basis of men’s merits but in spite of men’s sin. Grace, as we shall later emphasize in another message, is sovereignly bestowed. God would be unjust only if He withheld blessings from men which they deserved. Since God is free to bestow unmerited blessings on any sinner He may choose, God is not unrighteous in saving some of the worst sinners, while choosing not to save other sinners. God does not owe salvation to anyone, and thus He is not unjust in saving some and choosing not to save others.


The good news of the gospel is that salvation by grace is offered to all men, and by the righteousness of Jesus Christ, men may be forgiven of their sins and made righteous:


20 Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God. 21 He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him (2 Corinthians 5:20-21).
Conclusion


If sin is the manifestation of our unrighteousness and we can be saved only through a righteousness not our own—the righteousness of Christ—then the ultimate sin is self-righteousness. Jesus did not reject sinners who came to Him for mercy and salvation; He rejected those who were too righteous (in their own eyes) to need grace. Jesus came to save sinners and not to save those righteous in their own eyes. No one is too lost to save; there are only those too good to save. In the Gospels, those who thought themselves most righteous were the ones condemned by our Lord as wicked and unrighteous.


If we are among those who have acknowledged our sin and trusted in the righteousness of Christ for our salvation, the righteousness of God is one of the great and comforting truths we should embrace. The justice of God means that when He establishes His kingdom on earth, it will be a kingdom characterized by justice. He will judge men in righteousness, and He will reign in righteousness.


We need not fret over the wicked of our day who seem to be getting away with sin. If we love righteousness, we most certainly dare not envy the wicked, whose day of judgment awaits them (see Psalm 37; 73). Their day of judgment is rapidly coming upon them, and justice will prevail.


If we realize that true righteousness is not to be judged according to external, legalistic standards and that judgment belongs to God, we dare not occupy ourselves in judging others (Matthew 7:1). We should also realize that judgment begins at the house of God, and thus we should be quick to judge ourselves and to avoid those sins which are an offense to the righteousness of God (see 1 Peter 4:17; 1 Corinthians 11:31).


The doctrine of the righteousness of God means that we, as the children of God (if you are a Christian), should seek to imitate our heavenly Father (5:48). We should not seek to find revenge against those who sin against us, but leave vengeance to God (Romans 12:17-21). Rather than seeking to get even, let us suffer the injustice of men, even as our Lord Jesus, that God might even bring our enemies to repentance and salvation (Matthew 5:43-44; 1 Peter 2:18-25). And let us pray, as our Lord instructed us, that the day when righteousness reigns may come:


10 “Thy kingdom come. Thy will be done, On earth as it is in heaven” (Matthew 6:10).


30 Richard L. Strauss, The Joy of Knowing God, (Neptune, New Jersey: Loizeaux Brothers, 1984), p. 140.


31 A. W. Tozer, The Knowledge of the Holy, pp. 93-94.


32 When God is angry, He is also righteous. The Bible does not teach, “Do not be angry, and thus sin.” Rather it teachers there are times we should be angry (like God), but not let our anger lead to sin. There is a righteous anger, which is not sinful. Sometimes we sin by not becoming angry because of sin.


33 See, for example, Matthew 23; Luke 16:15; Philippians 3:1-11.





http://bible.org/seriespage/righteousness-god

Righteousness

God the Father is righteous (just); Jesus Christ his Son is the Righteous (Just) One; the Father through the Son and in the Spirit gives the gift of righteousness (justice) to repentant sinners for salvation; such believing sinners are declared righteous (just) by the Father through the Son, are made righteous (just) by the Holy Spirit working in them, and will be wholly righteous (just) in the age to come. They are and will be righteous because they are in a covenant relation with the living God, who is the God of all grace and mercy and who will bring to completion what he has begun in them by declaring them righteous for Christ's sake.

The noun righteousness/justice (Gk. dikaiosune [dikaiosuvnh]) bears meanings in the New Testament related to two sources. The major one is the Hebrew thought-world of the Old Testament and particularly the sdq [q;d'x] word group, which locates the meaning in the sphere of God's gracious, covenantal relation to his people and the appropriate behavior of the covenant partners (Yahweh and Israel) toward each other. The other is the regular use of the words in everyday Greek as spoken in New Testament times, which fixes the meaning in the sphere of a life in conformity to a known standard or lawthus honesty, legality, and so on. This latter meaning in terms of doing God's will is of course also found in the Old Testament.

When we translate the Greek words based on the stem dikai- into English we make use of two sets of words based on the stems, just and right. So we have just, justice, justify and right, righteous, righteousness, rightwise (old English). The use of two sets of English words for the one set of Greek words sometimes causes difficulties for students of the Bible. This is especially so when the verb "to justify, " describing God's word and action, is used with the noun "righteousness, " pointing to the result of that action.

The Gospels. The appropriate background to bear in mind for understanding the teaching of both John the Baptist and Jesus the Christ on righteousness/justice are two of the dominant ideas of the Old Testament. First, Yahweh-Elohim, the Lord God, is righteous in that he speaks and Acts in accordance with the purity of his own holy nature; further, what he says and does for Israel is in accordance with his establishment of the covenant with this people (see Psalm 22:31 ; 40:10 ; 51:14 ; 71:15-24 ; Amos 5:21-24 ). Micah declared the righteousness of God as his faithfulness to keep and act within the covenant and thus to save Israel from her enemies, as well as to vindicate the penitent.

Second, the covenant people of God are called to live righteously, that is, in conformity to the demands of the covenant and according to God's will (see Psalm 1:4-6 ; 11:7 ; 72:1 ; Isa 1:16-17 ). Having within the covenantal relation with God the gift of salvation, they are to behave as the people of the holy Lord. Hosea, the prophet of divine love, ties righteousness with mercy, loving kindness, and justice ( 2:19 ; 10:12 ).

John the Baptist called for repentance and righteous behavior such as is pleasing to God ( Luke 3:7-9 ). Further, it was because of the demands of such righteousnessfulfilling the will of Godthat he actually was willing to baptize Jesus ( Matt 3:15 ). Likewise Jesus presents righteousness as conformity to the will of God expressed in the Mosaic law ( Matt 13:17 ; 23:29 ; Matthew 27:4 Matthew 27:19 Matthew 27:24 ) and also conformity to his own teachings concerning the requirements of the kingdom of heaven ( Matt 5:17-20 ). However, conformity to his own teachings presupposes that he is the Messiah, that he fulfills the Law and the Prophets, and that what he declares is the morality of the kingdom of God relating to the totality of life, inward and outward, seen by God. Further, Jesus does allow that conformity to the norms of the scribes and Pharisees is a certain kind of (inferior) righteous living, but he contrasts it with the proper righteousness he exhibits, proclaims, and looks for ( Luke 5:30-32 ; 15:7 ; 18:9 ) in the disciples of the kingdom. So in a fundamental sense, in the four Gospels righteousness as a quality of living is intimately related to the arrival and membership in the kingdom of God and is only possible because God has come to his people as their Redeemer.

The Gospel of Matthew makes clear that from the beginning Jesus' mission is to fulfill God's righteousness ( 3:15 ). This is brought to realization in his words and ministry so that the kingdom and salvation of God are in him and come through him. Alongside this is the righteousness in the new covenant, which is right thinking, feeling, speaking, and behavior on the part of disciples of the kingdom, who do what God approves and commands. This moral substance is very clear from the detailed contents of the Sermon on the Mount (chaps. 5-7), where the will of God is set forth by Jesus and is contrasted with a mere legalism. Yet what Jesus proclaims and outlines is certainly not a self-righteousness, for it is portrayed as the outflowing of a life that is centered on submitting to, worshiping, and seeking after God and confessing Jesus as the Messiah (see especially 5:17-42 ).

In the Gospel of Luke, we read of Zechariah and Elizabeth, Simeon and Joseph of Arimathea being called righteous ( 1:6 ; 2:25 ; 23:50 ) because they embody genuine religion according to the norms of the Old Covenant. They trust in and obey God. Further, Jesus himself as the Servant of Yahweh is the righteous or innocent one ( 23:47 ), even as the centurion confessed at the cross. The righteousness of the kingdom of God is practical and reverses the standards of the regular social order ( Luke 3:11 Luke 3:14 ; 6:20-26 ). At the last day it will be those who have been genuinely righteous in terms of doing the will of God who will be declared just ( 14:14 ).

In the Gospel of John, God is righteous ( 17:25 ) and the Holy Spirit, the Paraclete, has a specific role with respect to righteousness ( John 16:8 John 16:10 ). It is the unique work of the Spirit, who comes into the world in the name of Jesus the Messiah, to convince/convict the world of righteousness. The Spirit both vindicates Jesus as the Righteous One, whom the Father has raised from the dead and exalted into heaven, and also makes clear what kind of righteous life is required by, and, in grace, provided by God.

The Letters of Paul. The uses the noun dikaiosune [dikaiosuvnh] (righteousness), the adjective dikaios [divkaio"] (righteous), and the verb dikaio [dikaiovw] (to justify or to declare and treat as righteous) over one hundred times and his usage reflects a particular development from the use of sdq [q;d'x] in the Old Testament. God is righteous when he Acts according to the terms of the covenant he has established. Righteousness is God's faithfulness as the Lord of the covenant. God Acts righteously when he performs saving deeds for his people and thereby in delivering them places them in a right relation to himself (see especially Isa. 51 and 61). The interchangeability of righteousness and salvation is seen in this verse: "I am bringing my righteousness near, it is not far away; and my salvation will not be delayed. I will grant salvation to Zion, my splendor to Israel" ( Isa 46:13 ).

Thus God's people are righteous when they are in a right relation with him, when they enjoy his salvation; they are considered by God as the Judge of the world as righteous when they are being and doing what he requires in his covenant. So it may be said that the concept of righteousness in Paul belongs more to soteriology than to moral theology, even though it has distinct moral implications.

God's righteousness is, for Paul, God's saving activity in and through the life, death, and resurrection of Jesus Christ, his Son. It is activity that is directly in line with the saving activity of God in the Old Testament. The acceptance of the unique saving deed of God at Calvary by faith in the person of Jesus Christ is that which God has ordained to be the means for sinners (the unrighteous and the disobedient ones) to enter into the right with God, the Father, and receive the forgiveness of sins. God as the Judge justifies believing sinners by declaring them righteous in and through Jesus Christ; then he expects and enables these sinners to become righteous in word and deed. Faith works by love.

The righteousness of which Paul speaks, especially in the letters to Galatia and Rome, stands in contrast to the righteousness that is based on the fulfillment of the law by man as the covenant partner of God. It is "the righteousness of faith" and "the righteousness of God" ( Rom 10:6 ; Php 3:9 ), and is most certainly the gift of God. From the human standpoint what God looks for in those who receive the gospel is "faith in the Son of God, who loved me and gave himself for me" ( Gal 2:20 ). God's gift to those who believe is a righteousness that exists and can be given only because of the sacrificial death of Jesus for sinners and his resurrection from the dead as the vindicated Lord of all.

So God as the righteous Judge justifiesplaces in a right relation with himself within the new covenant of gracethose who believe the gospel of the Father concerning his Son, the Lord Jesus Christ. And he justifies Jew and Greek alike on precisely the same basis, by faith alone without works, and he makes no distinction whatsoever between the people of the Old Covenant and the Gentiles. Abraham, says Paul, was himself justified by faith alone ( Gen 12:3 ; 15:6 ; 18:18 ; Rom 4:3 ; Gal 3:8 ). In fact, Paul confessed that the power of the gospel to be the word of salvation to both Jew and Greek was based on the revelation of the righteousness of God thereinof God the Father acting justly for the sake of his Son ( Rom 1:16-17 ).

The gift of a right relation with the Father through the Son in the Spirit, which is justification, creates a relationship for believers both with God and fellow believers that they are to dedicate to righteousness in the sense of obeying Christ ( Rom 6:12-14 ; cf. 2 Corinthians 6:7 2 Corinthians 6:14 ; 9:10 ; Eph 4:24 ; Php 1:11 ). Though they could never become righteous before God by their efforts to conform their lives to his will, out of gratitude and love they are to serve him because he has given them the gift of salvation through the grace of the Lord Jesus Christ. He has pronounced them righteous, he has reconciled them to himself and removed their alienation, and he has transformed their relation to him into that of friendship. Therefore, since God has made them his own and given to them his righteousness, their duty and privilege is to be righteous in conduct. And he promises that on the last day and for the life of the age to come he will actually make them to be truly and effectually righteous in all that they are, become, and do.

The word "eschatological" is often used with reference to this gift of righteousness. The reason is this. It is in anticipation of what God will do for the sake of his Son Jesus Christ at the last day that he pronounces guilty sinners righteous now in this evil age. At the last day, God the Father will be vindicated and all will confess that Jesus Christ is Lord. Those who believe will become and remain righteous in their resurrection bodies of glory. Now and before the new age arrives, by the proclamation of the gospel and by the presence of the Spirit, that which is not yet (the fullness of righteousness of the age to come) is actually made available by the will and declaration of the Father, through the mediation of Jesus Christ the Lord and by the presence and operation of the Holy Spirit. Already there is the provision of a right relation with God through the preaching of the gospel, but there is not yet the experience of the fullness of righteousness as an imparted gift. Now believers merely have the firstfruits of that which awaits them in the age to come.

It would be a mistake, however, to think that Paul does not use the word "righteousness" in its more familiar meaning as a virtue. In fact he does so particularly in 1 and 2 Timothy. He commends striving for righteousness ( 1 Tim 6:11 ) as the right motivation of a person of God; and he sees the use of the inspired Scriptures as being to train Christians in righteousness ( 2 Tim 3:16 ). Further, as a reward for his efforts for the kingdom of God he looks for "the crown of righteousness" ( 2 Tim 4:8 ).

Other New Testament Books. Righteousness in terms of the actual doing and completing the will of God is found outside the Gospels in various places. It is found in Acts 10:35 in terms of fearing God and doing righteousness. In Hebrews 12:11 we read of the peaceful fruit of righteousness. In 1 Peter Christians are to die to sin and live to righteousness ( 2:24 ) and be prepared to suffer for righteousness' sake ( 3:14 ). In 1 John the doing of righteousness in terms of following Jesus Christ, the righteous One, who came in flesh and will come again in glory, is what vital Christianity is all about. Believers who act righteously in word and deed proclaim their righteous Lord and show the error of the false teachers ( 2:29 ; 3:7-10 ).

The most discussed passage outside the Pauline corpus with respect to righteousness and justification is James 2:14-26. Here, at least on the surface, it appears that James is disagreeing with Paul. In fact the truth is that they have different starting points and are facing different missionary and pastoral situations.

A faith without works is said by James to be a dead faith, and Abraham is presented as being justified by his works because he was prepared to sacrifice his beloved son. For James, faith comes to completion in practical works and it was this completed faith of Abraham, says James, which was reckoned to him for righteousness ( Gen 15:6 ; James 2:23 ). Thus for James a person is placed in a right relation with God by a faith expressed in works. It is possible to reconcile Paul's approach and that of James if it is remembered that Paul himself spoke of "faith expressing itself through love" ( Gal 5:6 ; cf. James 2:1 James 2:8 ).

Peter Toon

See also Ethics; God; Justice
http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/righteousness.html

What is Righteousness?

The Definition

The Greek word that we translate as righteous is dike (pronounced, dee-kay). And while the ancient Greek meaning was tendency,the use of this word in the Bible implies justice and conformance to established standards. Justice means doing the right thing, and conformance to established standards (in the Bible) refers to following the ways of God. So, the word righteous can also be translated as just, since righteousness is so closely tied to justice.
被译成“义”（righteousness)的希腊文词是dike（音：笛凯）。在古希腊语中它的意思是倾向，在圣经中的意思是“正义”，“符合已经定立的标准”。“正义”意思是“做对的事”和“符合（圣经中）已经定立的标准”，是指要走神指引的道路。所以，“义”也可译成“正直”（或公义），因为“义"也与“正义”意义接近。
Here are a few conclusions about what the Bible says is righteousness, and the scriptures from which these conclusions have been drawn:
What the Scriptures Say
If you really want to be righteous, you can be – Matthew 5:6: 'Those who hunger and thirst for righteousness are blest, because they will be satisfied.'
If you flaunt your righteousness, you won't receive a reward – Matthew 6:1:
'Be careful that you do not practice,
Your righteousness before other men,
So that they will see what you're doing…
Or you will receive no reward,
From your Father in heaven.'
Righteousness involves living for God's Kingdom – Matthew 6:33: '[If you] put the Kingdom and righteousness in first place, then all these [other] things will be given to you.'
The things you do prove whether you are righteous – Matthew 11:19: 'Wisdom is proven righteous by the things it does.'
The things that you say prove whether you are righteous – Romans 3:4: 'Your words can prove you righteous, and you can win when you're being judged.'
Someone who deliberately misleads other people can never be found righteous – Matthew 12:36:
'And I tell you that on the Judgment Day;
They'll have to answer for all the things,
Which they've said to lead others astray.'
Immoral, unclean, and greedy people will not be found righteous – Ephesians 5:5: 'All those who are immoral, unclean, and greedy (which really amounts to being an idol worshiper) won't have any inheritance in the Kingdom of God and the Anointed One.'
To be counted righteous, you must treat other righteous people very well – Matthew 25:37-40: 'Then the righteous will ask, Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you as a stranger and take you in, or naked and clothe you? When did we see you sick or in prison, and come to you? And the king will say to them, I tell you the truth; When you did it for one of the least of these my brothers, you did it for me.'
Righteous people are at peace with others – James 3:18: 'The seeds of the fruit of righteousness are planted in peace by those who are making peace.'
You have to be an honest judge to be found righteous – John 7:24: 'Quit judging from the way things look on the surface; judge righteously!'
Righteousness involves standing up for right things, even if that invites persecution – Acts 4:19, 20: 'If it's righteous in God's eyes to listen to you instead of to God, judge for yourselves. But we can't stop talking about the things we've seen and heard.'
A righteous person has faith in God and His promises – Romans 3:28: 'We believe that a man is called righteous due to his faith, so he doesn't have to follow the Law.'
True righteousness requires more than just faith – James 2:24: 'A man is pronounced righteous by the things that he does, not by his faith alone.'
To be counted as righteous, you can't be immoral or continue in a sinful course – Romans 6:12-14: 'Therefore, don't allow sin to rule your mortal bodies and don't obey its desires anymore… don't offer your body parts as unrighteous weapons of sin! Rather, offer yourselves to The God as people who've been made alive from among those [who are] dead; and [offer] your body parts to The God as weapons of righteousness! So, sin must not be your master; because, you aren't under Law, you're under [God's] loving care.'
Most people in the world aren't considered righteous – 1 Corinthians 6:1: 'Would any of you who think you have been [wronged] by another dare to take it to court [to be tried by] unrighteous men, rather than by the Holy Ones?'
Although faith is required to prove ourselves righteous, speaking about what we believe is what saves us – Romans 10:10: 'It is this belief in your heart that makes you righteous, but it's your mouth, when it confesses this, that brings salvation.'
If you aren't severely persecuted for being righteous, you won't be accepted in God's Kingdom – Matthew 5:10: 'Those who have been persecuted for doing what is right are blest, because the Kingdom of the Heavens belongs to them.'
Also, to see what the Bible says about specific matters having to do with sexual relationships, see the linked document Christian Morality.
Unrighteousness
The Greek word for unrighteous is adike. Yet, this word doesn't necessarily imply badness, it only indicates that the person hasn't met the requirements of being righteous. This is why many of such ones will be resurrected; for, Paul said (at Acts 24:15): 'There's going to be a resurrection of the righteous and of the unrighteous.'
Yet, unrighteous people won't immediately 'inherit God's Kingdom' upon their resurrection, as do the righteous (see Matthew 25:34); for, notice what Paul wrote at 1 Corinthians 6:9, 10: 'Don't you know that the unrighteous won't inherit the Kingdom of God? Don't make any mistakes about this: Sexually immoral people, idol worshipers, adulterers, gays, men who have sex with men, thieves, greedy people, drunkards, insulters, and extortionists, won't inherit God's Kingdom.'
However, there appear to be several levels of unrighteousness, and not all of the unrighteous will be resurrected. For, notice what Psalm 1:4-6 tells us:
'But, for the impious this won't be so;
For, they're like the dust that's blown 'cross the earth.
So, they won't be raised in the Judgment,
Nor will sinners see the [blessings] on the righteous;
For, Jehovah knows what the righteous have done;
But, the ways of the impious will perish.'
Irreverent, Impious, Godless, and Wicked
The Greek word that was translated as impious above, asebe, appears to imply a person who knows God and what He requires, but disrespectfully chooses not to do what is right. Certainly those who are guilty of asebe know God; for in the Proverbs, Solomon mentions their offering Him faulty gifts. Asebe is a difficult word to translate with any clarity, because in an irreverent society, irreverence and its synonym impious, are passé.
In the poetic Bible books (such as Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and Lamentations) we find the word asebe contrasted with righteousness. And at times, it not only implies disrespect for God, but also disrespect for other humans. So, depending on the need and the implication, we have translated it as irreverent, impious, and disrespectful.
Many of the Scribes and Pharisees were like that; for, Jesus said of them (at Matthew 23:15): 'So, woe to you scribes and Pharisees – you hypocrites! Because, you travel land and sea to make a single convert; and when he becomes one, you make him twice as much a son of the garbage dump (gr. Gehenna) as yourselves!'
Understand that Gehenna is the name of the valley which served as the garbage dump outside the walls of Jerusalem in Jesus' time, and it appears as though his use of this term implied that such individuals (the irreverent Scribes and Pharisees) could not expect a resurrection… that they will just be gone like garbage that is burned in a fire. For more information on this, see the linked document, 'Is there a Burning Hell?'
We can see the difference between those whom God considers unrighteous and those who, He considers irreverent in the ways that the ancient royalty of Judah and Israel were treated when they died. Most were said to have been buried with their fathers… implying that they had gone to the common grave of mankind (gr. hades) where they would await a resurrection (see Revelation 20:13). However, dogs ate wicked Queen Jezebel, and the implication (by God's causing this to happen) is that she was just gone and would never live again. She was wicked (gr. ponerou), and there is no hope for those who remain wicked.
Ponerou is the Greek word most commonly translated as wicked, and it refers to those who are willfully bad; so, like the asebe (irreverent), they are undeserving of a resurrection. Yet, this condemned condition isn't irreversible; because, at Isaiah 1:16, such ones are urged to:
'Bathe yourselves and get clean!
Remove your wicked lives from My eyes!
Stop being bad and learn to do good;
Insist on [judgments that are] fair;
Rescue those who've been wronged;
Give decisions [in favor of] orphans, as well as justice to widows…
Then you can come and plead before me, says Jehovah.
And if your sins should be crimson red;
As white as snow, [I will make them].
And even if they are like scarlet,
I'll make them as white as fine wool.'
The Bad and the Foul
The Greek word for bad is kakia, and it may imply the same thing as being evil. Notice what we are told about the fate of the bad at Proverbs 6:14-18: 'He plans to do bad, since his heart is perverted, and he brings disturbance to his own town. But, because of this, his death will come soon… he'll be cut off and not be brought back… because, he rejoices at things that God hates. He's destroyed, because his life is unclean… because his eyes are insulting… because his tongue is unrighteous… because his hands have shed righteous blood… because his heart conspires to do bad, and his feet run to do evil.'
The Greek word for foul is almost the same as in English, phaulos (fowl-os), and it means worthless, wicked, or base. We do know that some of the foul will be resurrected, since Jesus said at John 5:28, 29: 'Don't be surprised at this, because the hour is coming when everyone in the tombs will hear his voice and come out; those who did good things to a resurrection of life, and those who practiced what is foul to a resurrection of judgment.'
And while some think that these verses are speaking of the separating of the dead after the resurrection and the two outcomes thereafter, this doesn't seem likely; for, notice what Jesus said at John 6:40: 'This is what my Father's Will is: that everyone who pays close attention to the Son and believes in him should have age-long life (gr. zoe aionos), and I will resurrect him on the Last Day.'
So, those who pay close attention (or obey) and believe in Jesus appear to be already considered among the 'living.' For, notice what Jesus said (about God) at Matthew 22:32: 'He isn't the God of the dead, but of the living.' As the result, it appears as though, when 'the living' are resurrected, theirs is likely the 'resurrection of life.' Whereas the unrighteous and foul are considered dead in the eyes of God; so, theirs may be a resurrection during a period when they will have to undergo judgment.
Other Words for Unrighteousness
Several other Greek words are used to describe the unrighteous in the Bible, and we won't attempt to show the outcome for each of them, because the Bible doesn't tell us any more. These words are:
Anomia – lawbreakers
Hamartia – sinners
Athiest – those who don't believe in God.
The Outcome Of the Unrighteous
The outcome of unrighteousness is death; for, Romans 1:28-32 tells us: 'He gave them an unrighteous mind, which makes them do things that are wrong. They are filled with unrighteousness, wickedness, greediness, badness, envy, murder, arguments, deceit, bad manners, and gossip. [They are] slanderers, God haters, insolent, proud, braggers, inventors of badness, disobedient to parents, without any understanding, agreement breakers, without any natural feelings, and merciless. Although they know the righteous ways of God very well – and that those who do such things deserve death – they not only keep on doing them, but they also approve of others who do such things.'
So, all forms of unrighteousness are mentioned in the above scripture, both the lesser wickedness of those who will be resurrected, and the greater wickedness of those who won't be. However, they are all considered the dead.
Unrighteous Acts
The Scriptures show that unrighteous acts include:
Greediness
Envy
Murder
Arguing
Deceitfulness
Having bad manners (being rude)
Gossiping
Slandering
Not believing in God (atheism)
Insolence
Pride
Bragging
Being responsible for any badness
Being disobedient to one's parents
Refusing to be reasonable
Not honoring agreements
Not loving your family (gr. astorge)
Not being merciful
Being sexually immoral
Worshiping idols
Committing adultery
Practicing homosexuality
Thievery
Drunkenness
Insulting
Extorting
Being an angry person.
(Romans 1:28-32, 1 Corinthians 6:9, 10, James 1:19, 20).
Also, see the link Christian Forgiveness and Repentance.
http://www.2001translation.com/Righteousness.html

邪 新华字典解释（对应圣经iniquity)

xié
不正当，不正派：邪恶（?）。邪念。邪说。
中医指引起疾病的环境因素：寒邪。风邪。
迷信的人指鬼神给予的灾祸：中（zh恘g ）邪。
妖异怪诞：邪魔。邪术。
古同“斜”。
正

邪
yá
古同“玡”，琅玡山。
正

邪
yé
古同“耶”，疑问词。
正

邪
yú
古同“餘”。
正

邪
xú
古同“徐”，缓慢。
正

笔画数：6；
部首：阝；
笔顺编号：152352


详细解释：
邪
xié
【形】
(形声。从邑,牙声。本义:琅邪郡。字亦作琊)
赤芾在股,邪幅在下。——《诗·小雅·采菽》
方直不曲谓之正,反正为邪。——《贾子道术》
竹林,前正而后有枉者谓之邪道。——《春秋繁露》
回邪曲直。——《礼记·乐记》
又如:邪靡(倾斜披靡的样子);邪睨(斜视);邪绝(斜行度越)
不正当,不正派〖evil〗
虽有奇邪而不治者。——《礼记·祭义》
亡正处邪。——《周书·王佩》。注:“奸术也。”
愚乱之邪臣。——宋玉《登徒子好色赋》
是以邪氛岁增。——《汉书·元帝纪》
放辟邪侈。——《孟子·梁惠王上》
惧谗邪。——唐·魏征《谏太宗十思疏》
去邪无疑。——《尚书》
愤世疾邪。——明·刘基《卖柑者言》
辟邪说。——宋·王安石《答司马谏议书》
又如:邪魔(恶习);邪皮(不正经,不老实);邪说诬民(用有严重危害性的言论欺骗人民);邪术(不正当的方术)
异常。妖异怪诞〖heretical〗
性不信巫邪。——《南史》
又如:邪螭(古代传说中之蛟龙,头上无角);邪教;邪传(怪异的传闻);异端邪说;邪魔外道(指各形各色的鬼怪。或形容事情不入正途)

邪
xié
【名】
品行不正的人〖craftyandevilperson〗
任贤勿二,去邪勿疑。——《书·大禹谟》
邪曲之害公。(邪恶的小人妨害国家。邪、曲,不正,邪恶的人。名词)。——《史记·屈原贾生列传》
又如:邪丑(邪恶丑陋的人)
中医指邪气〖pathogenicfactor〗。与人体正气相对而言。泛指各种致病因素及其病理损害
邪之所凑,其气必虚。——《素问·评热病论》
又如:寒邪;风邪;灸刺和药逐去邪
妖异怪戾之事或迷信人所称的神怪、妖异〖demon〗。如:中邪;妖邪;邪魅
另见yé

邪道，邪道儿
xiédào,xiédàor
〖evillife;vicelife;depravedlife;evilways;wrongpath〗不正当的生活道路
邪恶
xié’è
〖evil;wicked;vicious;depraved;iniquitous〗奸邪不正
试图解释人间邪恶的根源
邪恶政策
邪乎
xiéhu
[方言]
〖unusually;abnormalextraordinary;incredible;severe〗∶超出寻常;利害
这几天天气热得邪乎
〖fantastically〗∶离奇;玄虚不可捉摸
这事你也别说得那么邪乎
也说“邪活”(xié·huo)
邪路
xiélù
〖evillife〗邪道
邪门儿
xiéménr
〖abnormal;strangeodd〗[方言]∶不正常;反常
他居然考了个不及格,真邪门儿了
邪门儿
xiéménr
〖crookedmeans〗指不正当的门路或途径
邪门歪道
xiémén-wāidào
〖crookedmeans;dishonestmethods〗指不正当的门路、手段等
邪念
xiéniàn
〖wickedidea;evilthought〗坏念头,不正当念头
邪气
xiéqì
〖demon;evilemanations;perversetrend〗邪灵
魔力仪式的目的是消除痛苦的邪气、精神的不安和坏运气
邪曲
xiéqǔ
〖wry〗不正
邪曲之公害。——《史记·屈原贾生列传》
邪说
xiéshuō
〖hereticalideas;fallacy;heresy〗不正当的议论、主张
辟邪说
邪心
xiéxīn
〖wickedidea〗不正当的思想念头
邪行
xiéxíng
〖evildeed〗不正当的行为
邪行
xiéxing
〖especially〗[方言]∶古怪;特别
这件事很邪行

正-新华字典解释（对应圣经righteousness)

正

基本解释：



不偏斜，与“歪”相对：正午。正中（zh峮g ）。正襟危坐。

合于法则的：正当（d刵g ）。正派。正楷。正规。正大光明。正言厉色。拨乱反正。

合于道理的：正道。正确。正义。正气。

恰好：正好。正中（zh恘g ）下怀。

表示动作在进行中：他正在开会。

两者相对，好的、强的或主要的一方，与“反”相对，与“副”相对：正面。正本。

纯，不杂：正色。正宗。正统。纯正。

改去偏差或错误：正骨。正误。正音。正本清源。

图形的各个边的长度和各个角的大小都相等的：正方形。

指失去电子的，与“负”相对：正电。

大于零的，与“负”相对：正数（sh?）。

姓。

反邪负侧歪倒副偏




正

zhēng

〔正月〕农历一年的第一个月。简称“正”，如“新正”。

反邪负侧歪倒副偏

反邪负侧歪倒副偏




笔画数：5；

部首：止；

笔顺编号：12121







详细解释：

正

zhēng

【名】

农历一年的第一个月〖thefirstmonthofthelunaryear〗

正,岁之首月,夏以建寅月为正,殷以建丑月为正,周以建子月为正。——《集韵·清韵》

箭靶的中心〖bull’seye〗

终日射候,不出正兮。——《诗·齐风·猗嗟》

引申为目标〖target〗

刑(形)名已立,声号已建,则无所逃迹若正匿。——《马王堆汉墓帛书》




正

zhēng

【动】

通“征”

征税〖levy〗

正其货贿。——《周礼·地官·司门》。郑注:“正,读为征。”

唯加田无国正。——《周礼·夏官·司勋》

谨正盐筴。——《管子·海王》。李哲明云:“正,税也,正、征古字通用。”

出兵,征讨〖goonapunitiveexpedition〗

予畏上帝不敢不正。——《书·汤誓》

故诸侯服而无正。——《管子·山至数》

司马弗正。——《礼记·燕义》

另见zhèng




正旦

zhēngdàn

〖thefirstdayofthelunaryear〗农历正月初一

正朔

zhēngshuò

〖thefirstdayoflunaryear〗∶一年中的第一天,即农历正月初一

〖newcalendarpromulgatedbytheemperor〗∶帝王新颁的历法

定正朔

正月

zhēngyuè

〖thefirstmonthofthelunaryear〗农历一年的第一个月

明年正月。——《明史》




正

zhèng

【形】

(指事。甲骨文字形,上面的符号表示方向、目标,下面是足(止),意思是向这个方位或目标不偏不斜地走去。本义:不偏斜,平正)

同本义〖central〗

席不正不坐。——《论语·乡党》

有绳不以正。——《吕氏春秋·君守》。注:“正,直也。”

稍稍正坐。——《虞初新志·秋声诗自序》

泰山正南。——清·姚鼐《登泰山记》

正则无景。——清·龚自珍《病梅馆记》

斫其正。

又如:正门;正厅;正殿;正宫;正所儿(正屋);正阳(日中之气);正锋(中锋);正院(正中的院子);正分(正半,恰好一半);正胁(三分牲牛之胁,中胁为正胁);正位(中正之位);正东;正上方;正前方;正南;正交;正情(端庄的情态)

图形各边、角都相等〖regular〗。如:正印(正方形的官印);正方形;正多边形;正方体

正直,正派〖honest;upright〗

平心持正。——《汉书·李广苏建传》

又如:正人君子;忠正;廉正;正明公道(正大光明,不偏私);正明交易(正大光明的事);正士(正直之士);正人(正直的人;品行端正的上等人)

纯正不杂(多指色、味)〖pure〗

古书之正。——唐·韩愈《朱文公校昌黎先生集》

正而不至焉。

正赤如丹。(纯红得像朱砂。正:纯;丹:朱砂。)——清·姚鼐《登泰山记》

又如:正一(纯真之一);正意(纯正的心志);正黑(纯黑色);正风(纯正的民歌;纯正的风气);正性(纯正的禀性);正味(纯正的滋味);正青(纯青)

作为主体的,与“副”相对〖main〗

而十四司正副郎好事者。——方苞《狱中杂记》

又如:正职;正角;正团长;正房大院(院落中的主要房舍及较大活动场所);正赋(主要的赋税。指地丁税)

正当;合适〖fair〗

虽成败事异,而同居正号者,竝列于篇。——《后汉书·皇后纪序》

名不正则言不顺。——《论语·子路》

又如:正号(正当的名号);正条儿(比喻正经、非淫乱之事);正用情借(正为有正当用途托情借债)

有关正电,由正电组成,或带正电〖positive〗。如:正电子;正离子

代数上为正号;大于零的〖plus〗。如:正数;正号

正点〖sharp;bepunctualintime〗。如:十二点正;正午

正面,面对观察者或对手的一面〖obverseside〗

从搭连中取出个正反两面皆可照人的镜子来。——《红楼梦》

又如:这张纸正好都很光洁




正

zhèng

【动】

通“整”(zhěng)。使正;整理;端正〖rectify〗

立必正方,不倾听。——《礼记·曲礼上》

正尔容。

正冠而缨绝。——《庄子·让王》

又如:正家(端正家风);正襟(端正衣襟);正德(端正自己的德行);正己(端正自己的思想、言行)

整治〖renovate〗

居者思正其家,行者乐出其途。——柳宗元《全义县复北门记》

又如:正世(整治世道);正域(整治封疆);正治(治理;整治)

纠正;改正,匡正〖correct〗

以正晋国。——《国语·晋语》

正法则,选贤良。——《荀子·王制》

政以治民,刑以正邪。——《左传·隐公十一年》

就有道而正焉。——《论语·学而》

正身以黜恶。——唐·魏征《谏太宗十思疏》

又如:正历(改订历法);正订(订正;改正著作中的谬误);正俗(匡正风俗);正曲(矫正枉曲);正主(匡正君主)

正法,治罪〖execute〗

贼杀其亲,则正之。——《周礼·夏官·大司马》

决定,考定〖decide〗

以土圭正日景。——张昭远《旧唐书》

正

zhèng

【名】

官长;君长〖officer〗

昔先正保衡,作我先王。——《书·说命下》

又如:正受(编制以内的官员);酒正(酒官之长)

正常情况,正命,正常寿限〖normalageatdeath〗

百岁之命,是其正也。——王充《论衡》

嫡长子,与“庶”相对〖wife'selderson〗

诸侯与正而不贤也。——《谷梁传》

妻,旧时代敬称人妻为“令正”〖wife〗

不得登用妾媵以为嫡正。——房玄龄《晋书》

又如:正头娘子(正妻;大娘子);正头妻(正式的、合法的妻子);正夫人(嫡妻,正房夫人);正嫡(正室,嫡妻;又指正室之子)

道理,规律〖reason;law〗

尽璇机之正。——《后汉书·张衡传》

通“政”。政治,政事〖politics;politicalaffairs〗

有不贡士谓之不率正者。——《尚书大传·皋繇谟》

古者文武为正均分。——《墨子·兼爱下》

虽天子三公问正。——《荀子·大略》

通“证”。凭证,证据〖evidence;proof〗

必有正焉。——《仪礼·士昏礼》

指九天以为正兮。——《楚辞·离骚》

指苍天以为正。——《楚辞·九章·惜诵》

姓

正

zhèng

【副】

正好,恰好〖just;precisely〗

六合正相应。——《玉台新咏·古诗为焦仲卿妻作》

又如:正称下情(正合心意;正中下怀);正没理处(正在不知如何是好的时候);正未有艾(正无穷期);正如你所说的;大小正合适;正要(刚要;正预备)

表示动作、状态的进行,持续,正在〖inprocessof;incourseof〗

中儿正织鸡笼。——宋·苏轼《浣溪沙》

见王夫人正和薛姨妈长篇大套的说些家务人情话。——《红楼梦》

又如:正然(正在);正下着雪

仅;只〖only〗

乃自吴寻二陆,平原不在,正见清河。——《世说新语·自新门》

端正地〖regularly;upright;straight〗

宾客意少舒,稍稍正坐。——《虞初新志·秋声诗自序》

方,刚刚〖justnow;exactly;just〗

我思舜,正郁陶。——《史记·五帝本纪》

公然;显然〖openly〗

正告天下。——《史记·苏秦列传》

总是〖always〗

何以正善人少而恶人多。——《世说新语》

正

zhèng

【代】

这么;这样〖so;thisway〗

今年怎正利害?——《老残游记》

又如:怎正大;怎正多

另见zhēng




正本

zhèngběn

〖original(ofadocument)〗∶备有副本的图书,别于副本的称正本

〖reservedcopy(ofalibrarybook)〗∶文书或文件的正式的一份

〖rectify;putinorder〗∶从根本上进行整顿

〖makeenoughmoneytocoverthecost;breakeven〗∶够本儿

正本清源

zhèngběn-qīngyuán

〖clearupthespringorsourceofmoralcharacter;radicallyreformbystrikingattherootoftheevil〗从根本上加以整顿清理。表示从根本上彻底解决问题

正比

zhèngbǐ

〖directratio;directproportion〗两个变量的比值为常数时的比例关系

正比例

zhèngbǐlì

〖directproportion〗两个量(a与b),如a扩大若干倍,b也扩大若干倍;若a缩小多少倍,b也缩小多少倍,则称a与b成正比例

正步

zhèngbù

〖goosestep〗队伍行进的一种步法,上身挺直,两腿绷直,两臂高摆。通常用于检阅

正餐

zhèngcān

〖dinner〗指午餐或晚餐

正册

zhèngcè

〖regularregister〗旧时地方上人口册分正册和另册,良民记入正册,不是良民记入另册

正产

zhèngchǎn

〖maturedelivery〗胎儿足月后顺利产出

正常

zhèngcháng

〖normal〗符合一般的情况、规律或习惯

情况正常

正出

zhèngchū

〖childrenbornbythelegalwife〗旧指正妻所生的子女;嫡出

正大

zhèngdà

〖upright;honest〗∶言行正当

光明正大

〖upright;proper〗∶端正不邪

正大光明

zhèngdà-guāngmíng

〖justandhonourable〗指言行正派而襟怀坦白.又作“光明正大”

正旦

zhèngdàn

〖mainfemaleroleinChineseopera〗戏曲角色,即青衣

正当

zhèngdāng

〖honest〗∶品行端正

靠正当手段挣钱

〖reasonable;sensible〗∶合情合理

正当的要求

〖justthetimefor;justwhen〗∶正在…时候

正当时

zhèngdāngshí

〖therightseasonortime〗正是时候,符合时令

现在施肥正当时

正当中

zhèngdāngzhōng

〖rightinthecentremidpoint〗正中

正道

zhèngdào

〖middlepath〗∶佛教名词八正道,认为这是介于自我放任与自我禁欲之间的光明之道

〖therightway;thecorrectpath〗∶正当的途径

〖correctprinciple;validreason〗∶正确的道理

正点

zhèngdiǎn

〖(ofships,trains,etc.)onschedule;punctually〗船、火车、飞机按规定时间运行

正点到达

正殿

zhèngdiàn

〖mainhall(inapalaceortemple)〗主殿,位置处于正中的主要殿宇

正电

zhèngdiàn

〖positiveelectricity〗以质子为基本单位的电。当物体产生缺少电子的效应时的现象

正电荷

zhèngdiànhè

〖positivecharge〗在一般物质中质子所具有的电荷类型,中性物体失去若干电子后即带正电荷

正多边形

zhèngduōbiānxíng

〖regularpolygon〗各边、各角相等的多边形。也叫“正多角形”

正法

zhèngfǎ

〖execute(acriminal)〗∶处决犯人

就地正法

〖law;rule〗∶正当的法则、制度

正方

zhèngfāng

〖square〗方形的各边长都相等

正方盒子

正方形

zhèngfāngxíng

〖square〗四边都相等的矩形

正房

zhèngfáng

〖principalrooms(inacourtyard,usu.facingsouth)〗∶四合院里位置在正面的房子,通常坐北朝南

〖legalwife〗∶旧指大老婆

〖middleroominthewholehouse〗∶整幢房子里位置在正中的房间

正告

zhènggào

〖earnestlyadmonish;warnsternly〗严正地警告或告诉

正告天下

正割

zhènggē

〖secant〗直角三角形,斜边与某个锐角的邻边的比,叫做该锐角的正割,用sec(角)表示

正宫

zhènggōng

〖empress〗∶指皇后

〖palaceofempress〗∶皇后居住的宫室

正骨

zhènggǔ

〖bonesetting〗∶中医指用推、按、捺等手法治疗骨折、脱臼等病症

〖upright〗∶喻正直刚毅的气质

正规

zhèngguī

〖regular;standard〗合乎规定或标准的

遵循立法的正规程序

正规军

zhèngguījūn

〖regulararmy〗国家正式编制的有组织的战斗部队(如陆军、海军或空军)

正轨

zhèngguǐ

〖therightway;thecorrectpath〗正常的发展途径

步步走在人生的正轨上

正果

zhèngguǒ

〖thespiritualstateofanimmortalreachedbypractisingBuddhism〗佛教指修行得道

修成正果

正好

zhènghǎo

〖justright;justintime;asithappeness〗∶恰好

我想派人去叫你们,你们正好来了

〖justenough;flat〗∶不多不少,没有零头的

正好用十秒钟赶上了公共汽车

正号

zhènghào

〖positivesign;plussign〗∶数学上表示正数的符号

〖fameandpositionortitleofnobility〗∶正式的名位或爵号

正极

zhèngjí

〖positivepole〗

连接伏打电池或蓄电池正极板的端子。亦称“阳极”

磁铁指向北的磁极。亦称“北极”

正价

zhèngjià

〖positivevalence〗

带正电荷离子的价

一个原子能够给出的电子数

正教

Zhèngjiào

〖theOrthodoxChurch〗指11世纪基督教分裂为东西两派,以东罗马帝国首都君士坦丁堡为中心的东部教会自命为“正宗的教会”,故称“正教”或“东正教”

正经

zhèngjing

〖formalserious〗∶正派庄重

正经人

〖standard;regular〗∶正规的

正经货

〖real;true〗[方言]∶确实,真正

〖fair〗∶正当的

正经事

正觉

zhèngjué

〖samadhi〗〖耆那教〗∶精神的自我完满

正考父

ZhèngKǎofù

〖ZhengKaofu〗春秋时宋国的大夫,孔子的远祖;他辅佐戴、武、宣三公,地位愈高行为愈检点

正考父饘粥以糊口,孟僖子知其后必有达人。(饘、粥:稀粥、稠粥。孟僖子:春秋时鲁国大夫仲孙貗。其后,指正考父的后代。达:显达。)——宋·司马光《训俭示康》

正课

zhèngkè

〖formaltaxes〗∶旧指不折不扣如数缴纳的赋税

〖course〗∶规定的正式课程

不要只注意正课的学习,而忽略课余的活动

正理

zhènglǐ

〖correctprinciple;validreason;therightthingtodo〗正确的道理;正当的事理

正零

zhènglíng

〖positivezero〗二进制数制中,从正数计数下降所达到的零值

正路

zhènglù

〖therightway〗∶正确的道路;正当途径

〖decency〗∶品行、作风正派

正门

zhèngmén

〖frontdoor(orgate);mainentrance〗建筑物正面的主要的门(区别于后门、边门等)

正面

zhèngmiàn

〖facade〗∶主要的一面

建筑物的正面

战线的正面

〖therightside〗∶东西主要使用的一面

皮革的正面

织物的正面

硬币的正面

〖positive〗∶好的、积极的一面

正面教育

〖openly〗∶直接

正面提意见

正面人物

zhèngmiànrénwù

〖positivecharacter〗指文学艺术作品中代表进步的、被肯定的人物

正牌，正牌儿

zhèngpái,zhèngpáir

〖real〗正规的;非杂牌的

正牌货

正派

zhèngpài

〖virtuous;honest;decent〗∶作风规矩、严肃;符合道德规范

他被公认是正派的人

〖directlineofdescent〗∶宗族的嫡系;正统

正品

zhèngpǐn

〖certifiedproducts(或goods);qualityproducts(或goods)〗质量合乎标准的产品

正品率

正气

zhèngqì

〖vital-qi〗

同真气。生命机能的总称,但通常与病邪相对来说,指人体的抗病能力

四季正常气候,即春温、夏热、秋凉、冬寒等

正气者,正风也。——《灵枢·刺节真邪》

〖complexion;color〗∶正常气色

〖openandaboveboard;justandhonorable〗∶光明正大的风气

正气上升、邪气下降

〖upright〗∶刚正的气节

正气凛然

正巧

zhèngqiǎo

〖happento;chanceto〗∶刚巧

〖justintime〗∶正好

我去找他,他正巧不在家

正切

zhèngqiē

〖tangent〗当某角的顶点与平面直角坐标系的原点重合,而该角的始边又与X轴的正向重合时,角终边上任意点的纵坐标除以该点的非零横坐标所得的商

正确

zhèngquè

〖correct;right;proper〗符合事实、道理或标准

观点正确

正儿八经

zhèngrbājing

〖serious〗[方言]∶正经的;严肃而认真的

一脸正儿八经的神气

他是正儿八经的庄稼人

正儿八经地向他们宣传计划生育的好处

〖thenamematchesthereality〗∶名副其实的。又叫“正经八百”

〖true;real〗∶真正的,确实的

正人君子

zhèngrén-jūnzǐ

〖zaddik;manofmoralintegrity〗∶品行端正而无私的人

〖gentleman〗∶现在常用来讽刺假装正经的角色

现在正有许多正人君子和革命文学家,用明枪暗箭,在办我革命及不革命之罪

正色

zhèngsè

〖normalcolorofskin〗∶又称“常色”。健康人面部色泽

〖purecolours〗∶纯正的颜色,指青、黄、赤、白、黑等色

〖withaseverecountenance〗∶严肃的神色

正色痛斥

正色厉声。——清·梁启超《谭嗣同传》

正身

zhèngshēn

〖one'srealperson〗∶指并非替身而确是本人

验明正身

〖uprightandneverstoopingtoflattery〗∶正直不阿

〖cultivateone'smoralcharacter〗∶修身

正史

zhèngshǐ

〖historybookswrittenisbiographicalstyle〗指官修的纪传体史书,如《史记》、《汉书》等二十四史

正式

zhèngshì

〖rule;method;model〗∶法式

折衷四方议论,以为正式。——明·谢榛《四溟诗话》

〖formal;official;regular〗∶合乎一般公认标准的或合乎一定手续的

正式结婚

正视

zhèngshì

〖face;confront;contemplate〗严肃认真地对待

他现在必须准备正视严峻的考验

正事

zhèngshì

〖one’sproperbusiness〗正业;重要或严肃的事

正室

zhèngshì

〖legalwife〗∶旧指大老婆

〖thewife'seldestson〗∶旧指嫡长子

正数

zhèngshù

〖positivenumber〗∶大于0的数

〖positivefactor〗∶比喻积极因素

殷盼朝野政治人物诚意正心,做国家社会进步的正数

正四面体

zhèngsìmiàntǐ

〖regulartetrahedron〗具有四个面的正多面体

正堂

zhèngtáng

〖mainroom〗∶正中的厅堂;正屋

〖officeofthegovernment(intheoldtime)〗∶旧时官府办公的大厅

〖magistrate〗∶明清两代称府县的长官

正题

zhèngtí

〖subject(或topic)ofatalkoressay〗∶说话或写文章的主要题目和中心内容

转入正题

〖subjectunderdiscussion,topicfordiscussion〗∶主要议题

正体

zhèngtǐ

〖standardizedformofChinesecharacters〗∶正规的字体

〖ronde〗∶正楷体书法

〖blockletter〗∶字母的印刷体

正调

zhèngtiáo

〖tone〗对刺激的正常反应性

正厅

zhèngtīng

〖thehallinthemiddle〗∶正当中的厅堂

〖stall〗∶剧场中舞台正面的部分

正统

zhèngtǒng

〖orthodox〗∶指党派、学派等一脉相传的嫡派

〖legitimism〗∶指王朝先后相承的系统

正途

zhèngtú

〖rightway〗∶正道;正路

走上正途

〖orthodox〗∶科举时代以通过科举考试选择而做官为正途

正途出身

正位

zhèngwèi

〖orthotopic〗∶属于或关于组织移植于自然位置——亦称“原位”

〖entopic〗∶解剖学在通常的位置的

正文

zhèngwén

〖text〗著作的本文

正屋

zhèngwū

〖centralroom〗∶四合院里位置在正面的房屋,通常是坐北朝南

〖mainhouseinthemiddleofbuildings〗∶位于正中的主体部分的房屋

正午

zhèngwǔ

〖highnoon〗中午十二点

正误

zhèngwù

〖correct(typographical)errors〗勘误;纠正误差

正弦

zhèngxián

〖sine〗除了在角的终边上的顶点外,任何点的Y坐标被该点和顶点的距离所除,顶点和平面直角坐标系的原点重合,而角的初始边和正X轴相重合

正线

zhèngxiàn

〖maintrack〗铁路列车在城市间行驶所经的铁路线路

正向

zhèngxiàng

〖forwarddirection;positivedirection〗半导体二极管中对于稳恒直流电具有较低电阻的方向

正像

zhèngxiàng

〖positiveimage〗∶通常在电视机屏幕或照片上见到的画面,看起来具有和实物相应的明暗色调

〖erectimage〗∶与物的指向相同的像,不同于倒立像

正凶

zhèngxiōng

〖principalmurderer〗凶杀案件中的主要凶手

本案的正凶在逃

正压力

zhèngyālì

〖positivepressure〗∶超过大气压力或任意标准压力的气体压力

〖pluspressure〗∶超过大气压力的压力(如锅炉中的压力)

正言厉色

zhèngyán-lìsè

〖seriousfaceandwords〗言辞郑重,态度严肃

她皱起眉毛,正言厉色地斥责那些调皮的家伙

正颜厉色

zhèngyán-lìsè

〖lookseriousandsevere〗容颜端正,态度严肃

有德之人,心诚辞直,正颜厉色,不作伪饰,以为心害。——明·王廷相《雅述》

正眼

zhèngyǎn

〖(look)forward〗眼睛向正前(看)

她连惊险的杂技都不敢正眼看一下

正业

zhèngyè

〖regularoccupation;properduties〗∶正规的职业;本职工作

不务正业

〖course〗∶古时读书人的正规课业

正义

zhèngyì

〖justice〗∶公正的、正当的道理

主持正义

〖exactimplication〗∶正确的含义,古时多用做书名,如《五经正义》

〖just〗∶公道的、有利于人民的

正义的战争

正义性

zhèngyìxìng

〖justice〗符合公平处理或正确行动的原则或理想

正音

zhèngyīn

〖correctone'spronounciation〗∶指按一定的标准矫正语音

正音正字

〖standardpronounciation〗∶标准音

〖Beijingopera〗[方言]∶京戏

他不爱听歌仔戏,倒爱听伊伊啊啊的正音

正用

zhèngyòng

〖appropriateuse〗正经的用处;办主要事情所用

正用的地方,该花就得花

正在

zhèngzài

〖be动+-ing〗表示动作、行为在进行中

我们正在做作业

正则

zhèngzé

〖regular〗具有全等正多边形各面的以及多面体的所有角均相等的

正直

zhèngzhí

〖uprightandoutspoken;honest;fair-minded〗公正刚直

正直无私

正职

zhèngzhí

〖sworn;formaloccupation〗正式任职的

每一车金砂都应伴有一张由正职过磅员标明重量的纸条

正中

zhèngzhōng

〖thick〗∶最激烈的或最活跃的部分或阶段

大生产者…处于这种潮流的正中

〖middle;center〗∶正当中

正中下怀

zhèngzhòng-xiàhuái

〖bejustwhatonehopesfor;fitinexactlywithone’swishes〗恰巧与自己心目中的意愿相符

邓九公本就嚷嚷了半天,听了这话,正中下怀,忙说很好。——《儿女英雄传》

正传

zhèngzhuàn

〖subject〗长篇小说的正文部分,说书中的主要故事情节

闲言不表,书归正传

正支

zhèngzhī

〖legitimateappropriation〗∶财政上正项的开支

〖lineal〗∶嫡系的支派

正字

zhèngzì

〖correctawronglywrittencharacteroramisspeltword〗∶矫正字形,使符合书写或拼写规范

见“正楷”

见“正体”

正字法

zhèngzìfǎ

〖orthography〗正规的文字拼写、表音方法

正宗

zhèngzōng

〖orthodoxschool〗原为佛教始祖教义的嫡系相承者;泛指嫡传承继

正座,正座儿

zhèngzuò,zhèngzuòr

〖seatsinstalls〗剧场中正对舞台的坐位

偏-新华字典解释（对应圣经sin)

拼音： piān , 笔划： 11
部首： 亻 五笔输入法： wyna
　  | 有关偏的汉字演变

基本解释：
偏
piān
歪，不在中间：偏斜。偏离。偏旁。偏僻。偏远。偏锋（a.书法上指用毛笔时笔锋斜出的笔势；b.泛指做文章从侧面着手的方法）。不偏不倚。
不全面，不正确：偏爱。偏见。偏激。偏狭。偏执。偏废。偏颇。偏听偏信。
与愿望、预料或一般情况不相同：偏偏。偏巧。
谦辞，向人称自己已用过茶饭等：我偏过了，您请吃吧。
偏偏正

笔画数：11；
部首：亻；
笔顺编号：32451325122


详细解释：
偏
piān
【形】
(形声。从人,扁声。本义:不正,倾斜)
同本义〖leaning;slanting;inclined;tilted〗
偏,颇也。——《说文》
无偏无颇。——《书·洪范》
势有偏侧。——南朝宋·谢灵运《山居赋》
又如:偏岸(斜岸);偏偏倒倒(东倒西歪。形容站不稳);偏侧(犹倾侧;偏斜);偏倒(倾斜)
边远〖remote〗
心远地自偏。——晋·陶渊明《饮酒》
又如:偏邦(远离中原地区的边远小国);偏伯(边远地方的长官);偏海(边远的滨海地区);偏泽(边远之地);偏州(僻远之州);偏陬(僻远之地)
片面,侧重于某一方面或某一部分〖one-sided;unilateral〗
又如:偏为(偏向;偏袒);偏任(片面信任);偏行(片面实行);偏定(片面论定);偏解(片面的见解);偏辞(片面之词);偏裨(偏将与裨将)
独,特〖particular〗。如:偏委(特殊照顾);偏惠(特殊的利益);偏嗜(特殊的爱好)
偏私;不公正;不公平〖selfish;partial;prejudiced〗
王道荡荡,不偏不党;王道平平,不党不偏。——《墨子·兼爱下》
通则骄而偏。——《荀子·不苟》
又如:偏佞(偏私奸巧);偏指(偏私的意愿);偏徇(偏私曲从);偏护(偏私的袒护);偏执(固执);偏介(孤高偏执);偏吝(偏执鄙吝);偏令(偏颇的政令);偏曲(偏颇隐晦);偏政(偏颇的政教);偏恣(偏颇任性);偏说(偏颇、片面的言论);偏质(偏颇之性);偏论(偏颇的议论)
假借为“遍”。普遍〖allover;everywhere〗
则不可偏观也。——《墨子·小取》
通“扁”。扁舟,小船〖smallboat;skiff〗
乘偏舟于五湖。——《后汉书·隗嚣传》
通“翩”。疾飞,飘扬〖lightly;flying〗

偏
piān
【名】
旁;一方〖side〗。如:偏王(占据一地而称王);偏帅(一方守将);偏霸(偏据一方而称王);偏亡(缺少某一方面);偏至(在某一方面达到最高成就);偏长(一方面的特长);偏修(修道的旁门);偏室(正屋旁的房子);偏出(庶出;妾所生的子女)
部属〖subject〗
举其偏,不为党。——《左传·襄公三年》
配偶的一方〖spouse〗
但以偏亲垂老,生计屡空,聊复靦颜以居,未能投劾而去。——宋·秦观《谢馆职启》
又如:偏栖(独居)
偏差;错误〖error〗。如:纠偏
偏
piān
【动】
倾侧〖incline;tilt〗
太阳已偏到西边去。——老舍《四世同堂》
偏袒〖bepartialtoandsidewith〗。如:偏枯(偏袒;偏于一方);偏怙(偏心;偏向);偏毗(偏袒;辅助);偏枯曲庇(偏袒庇护);偏为(偏向;偏袒)
坚持,强求〖insiston〗。如:不该她去,她偏要去
用于客套语。表示先用过或已用过茶饭〖havehad(ameal)〗。如:偏背(客气话。已吃过饭了)
偏
piān
【副】
表示程度。很;最;特别〖specially〗。如:偏吃(吃得特别好);偏肥(特别鄙薄);偏宜(特别合适);偏视(特别看重);偏恶(特别的厌恶);偏精(特别精通);偏怜(特别宠爱);偏宝(特别珍爱);偏昵(特别亲近)
表示出乎意料或与意愿相反〖why〗。如:偏陪(“不能奉陪”的谦称,失陪)
表示时间,相当于“正的”、“恰巧”〖justintime〗
正是扬帆时,偏逢江上客。——唐·皇甫冉《曾东游以诗寄之》
表示时间,相当于“只”、“单单”〖only〗。如:偏制(独自控制);偏得(独得);偏栖(独居);偏醒(独醒)

偏爱
piān’ài
〖havepartialityforsth.〗∶在几件事物中特别喜爱其中的一件
〖showfavouritismtosb.〗∶在几个人中特别喜爱其中的一个
弟兄两个都很听话,奶奶谁都不偏爱
偏安
piān’ān
〖becontenttoretainsovereigntyoverapartofthecountry〗
指封建王朝失去中原而苟安于仅存的部分领土
王业不偏安。——《三国志·诸葛亮传》裴松之注引《汉晋春秋》
偏安一隅
借指被迫离开原来的地方,暂居某处
待到偏安于宗帽胡同,赁屋授课之后,她才始来听我的讲义。——鲁迅《记念刘和珍君》
偏才
piāncái
〖talentedinacertainfield〗指在某方面有才能的人
偏差
piānchā
〖deviation〗∶运动物体偏离确定方向的角度
偏差减为一毫米
〖deviation;error〗∶工作上的差错
炸药用量不能有丝毫的偏差
偏宠
piānchǒng
〖havepartiality〗上对下偏爱
偏辞
piāncí
〖one-sidedwords〗∶一面之辞,片面之辞
象曰:莫益之,偏辞也。——《易·益》。孔疏:“此有求而彼不应,是偏辞也。”
〖sweettalk〗∶谄媚讨好的话
偏待
piāndài
〖treatunequally〗待遇不公平,对其中一方特别优待
偏宕
piāndàng
〖extreme〗偏激
发辞偏宕,多致乖忤。——《后汉书·孔融传》
偏殿
piāndiàn
〖sidehallinapalaceortemple〗房侧之殿,对正殿而言
偏方
piānfāng
〖folkprescription〗∶民间流传不见于古典医学著作的中药方
〖oneside〗∶一个方面
受偏方之任
〖remote〗∶偏远地方
偏房
piānfáng
〖concubine〗∶旧时称妾
〖wing-room;side-room〗∶四合院中的厢房
偏废
piānfèi
〖doonethingandneglectanother;emphasizeonethingattheexpenseofanother〗因过于重视几件事情中的某一件而忽视、荒废其它
理论学习和实践锻炼都不可偏废
偏锋
piānfēng
〖atechniqueincalligraphy〗∶书法上指写毛笔字时笔锋斜出的笔势
他的楷书常用偏锋,别具一格
〖by-stroke〗∶泛指写文章、说话等从侧面着手的方法
偏好
piānhǎo
〖itsohappenedthat〗[方言]∶刚好,碰巧
我去叫她看电影,偏好她来找我了
偏好
piānhào
〖havepartialityforsth.〗偏爱
他对于戏曲有特别的偏好
偏航
piānháng
〖goingoffcourse;sheeraway;yaw〗(飞机、船等)航行偏离了正确的航向
偏护
piānhù
〖bepartialtoandsidewith〗有偏向地袒护某一方
偏激
piānjī
〖extreme〗思想、主张、言论等过火,有失平允
过于偏激
偏见
piānjiàn
〖prejudice;bias〗片面的见解;成见
固执的偏见
不应有的偏见
偏将
piānjiàng
〖assistantgeneral〗副将
偏角
piānjiǎo
〖driftangle〗∶船舶航行时纵轴线与航行轨迹切线间的夹角
〖deflection〗∶指示器或指针相对刻度盘零读数的偏转角
偏科
piānkē
〖tendtogooverboardononeorsomesubjects〗教学或学习中只注重某一门或某几门课程而忽视其他课程
偏劳
piānláo
〖takethetrouble〗〖口〗∶客套话,用于请人帮忙或感谢别人帮忙
我太忙,这件事就偏劳你了
偏离
piānlí
〖deviate;diverge〗离开正确的道路和方向
他从不偏离常理
偏门
piānmén
〖sidedoor〗∶侧门,旁门
〖dishonestpractices〗∶比喻不正当的手段、途径
偏旁
piānpáng
〖charactercomponents〗在汉字形体中常常出现的某些组成部分。如:“位、住、俭、停”中的“亻”,“国、固、圈、围”中的“囗”,“偏、翩、篇、匾”中的“扁”,都是偏旁
偏僻
piānpì
〖back〗∶远离人口集中居住的地区或远离交通要道
偏僻的住所
〖remote;out-of-way〗∶很少有人去,使人感到寂寞和孤独
不仅在城里听到,甚至在偏僻的农舍里也听到了
〖odd;strange;peculiar;eccentric〗∶古怪;怪僻
行为偏僻性乖张,那管世人诽谤。——《红楼梦》
偏偏
piānpiān
〖just〗∶用在动词前面,表示动作、行为或事情的发生,跟愿望、预料或常理相反,含有“凑巧”、“恰恰”的意思
我想急于找到他,偏偏找不到
〖against〗∶用在动词前面,表示故意跟某种情况相反
大家叫他不要这样说了,他偏偏要说
〖only〗∶用在句首或句中,限制事物的范围,兼有不满的口气,相当于“仅仅”、“单单”、“只有”
为什么偏偏我们厂没有长工资
偏颇
piānpō
〖biased;partial〗不公平;偏袒
内偏颇于妻子,外僭惑于知友。——王符《潜夫论》
偏巧
piānqiǎo
〖itsohappenedthat〗
用在句首,表示事情发生的巧合,相当于“恰巧”
我去找他,偏巧他出去了
用在句首,表示事情的发生跟希望或期待的恰恰相反
他们刚走出四五里路,偏巧又下起雨来
偏厦
piānshà
〖sideroom〗正房侧面的简陋小屋
偏师
piānshī
〖auxiliaryforce〗旧时指在主力军翼侧协助作战的部队
偏食
piānshí
〖partialityforaparticularkindoffood〗∶指只喜欢吃某几种食物的不良习惯
〖partialeclipse〗∶日偏食和月偏食的统称
偏私
piānsī
〖partial〗偏袒徇私
苦有作奸犯科及为忠善者,宜付有司论其刑赏,以昭陛下平明之理,不宜偏私,使内外异法也。——诸葛亮《出师表》
偏瘫
piāntān
〖hemiplegia〗身体一侧或一侧的一部分的麻痹,由于损伤大脑运动中枢(如出血或疾病)而引起。亦称“半身不遂”
偏袒
piāntǎn
〖bepartialtoandsidewith;discriminateinfavorof〗∶偏护一方
法官偏袒被告
〖unbuttonone'sclothingandexpose〗∶解衣袒露一臂,解衣露肉
樊於期偏袒扼腕而进曰。——《战国策·燕策》
偏疼
piānténg
〖showfavouritismtooneorsomeofone’sjuniors〗特别疼爱
偏题
piāntí
〖acatchquestion〗冷僻的考题
偏听偏信
piāntīng-piānxìn
〖heedandtrustonlyoneside〗只听信自己比较亲近的人的话
当领导的应该深入了解真实情况,不可偏听偏信
偏西
piānxī
〖tothewest〗太阳偏向西方,表示已过中午
等太阳偏西再赶路
偏狭
piānxiá
〖biasedandnarrow-minded〗偏执狭隘
性情偏狭
偏向
piānxiàng
〖bepartialto〗∶对某一方无原则地支持或袒护
〖loadthedice〗∶侧重、偏重某一方
一份不偏向资方的劳资关系报告
偏向
piānxiàng
〖erroneoustendency〗不正确的倾向,多指掌握政策过左或过右,或在几项工作中只注重某一项
偏斜
piānxié
〖deflection〗∶从直线或指定路线偏转;尤指子弹对其瞄准方向的偏离
〖askew〗∶歪斜;不正
他的鼻子和眼都有些偏斜
〖improper;dishonourable〗∶不端正
女行无偏斜,何意致不厚。——《玉台新咏·古诗为焦仲卿妻作》
偏心
piānxīn
〖partiality;bias〗对某人或某物的偏爱
他丝毫没有偏心
偏心矩
piānxīnjǔ
〖eccentricity〗∶一个荷载或一系列荷载的施力中心到支承荷载的结构构件截面形心的距离
〖radius〗∶由一条中心线或一个中心点到转轴之间的距离
〖throw〗∶曲柄的半径长度,偏心轮或凸轮的有效的半径长度
偏心率
piānxīnlǜ
〖eccentricity〗转动物体的中心到其转动轴的距离
偏心眼
piānxīnyǎn
〖bias;partiality〗
口
指偏心于一方
偏压
piānyā
〖biasvoltage〗电子管某一电极与阴极之间的固定电位差成分
偏要
piānyào
〖would〗表示坚持或决意
他不顾警告,偏要玩火
这孩子偏要为所欲为
偏移
piānyí
〖deviation〗∶偏离的动作或情况
〖drift〗∶通常在外界影响下发生空间偏离的运动或动作
全部下腭齿向下腭中央门齿右方的末梢偏移
〖excursion〗∶从一个中间位置或轴线向外或向后的运动
偏远
piānyuǎn
〖outlandish〗∶远离文明中心或不为人所知的地区
青年人想去偏远的地方
〖remote〗∶偏僻而遥远
偏远的山区
偏振
piānzhèn
〖polarization〗使光或其他横波辐射的振动约束在一个平面内的作用或过程
偏振光
偏执
piānzhí
〖bigotry〗片面而固执
偏执狂
不想那大尹性是偏执的,那里肯信。——明·冯梦龙《醒世恒言》
偏置
piānzhì
〖bias〗稍加负电压或正电压(如真空管栅极)
偏重
piānzhòng
〖overweight〗特别看重
偏注
piānzhù
〖layparticularstresson〗片面注意
偏注于表面的宣传
偏转
piānzhuǎn
〖swerve〗偏离直线或直的方向运动
公路偏转向南