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judgment". So the adverb dikaios is translated `justly' in I Thess. 2: 10 and
`righteously' in Titus 2: 12. Dikaioo is generally translated "be righteous" as in
Rev. 22: 11. Dikaioma is rendered `justification' in Rom. 5: 16 and `righteousness' in
Rom. 5: 18. The same interchangeability is true of the renderings of the Hebrew
equivalent tsedaqah, tsedeq, tsadaq and tsaddiq.
The Hebrew word tsadaq `righteous' is derived from a root that means `straight',
`balanced', `equivalent', which meaning is expanded but not exceeded in the law `an eye
for an eye', and is set forth in the figure of the weights and balances, or the plumb-line,
both of which figures are employed by the inspired writers of holy Scripture. The usage
of the word tsadaq can be illustrated by the following passage:
"If there be a controversy between men, and they came unto judgment, that the
judges may judge them: then they shall justify the righteous, and condemn the wicked"
(Deut. 25: 1).
But "they shall condemn the wicked" is literally "they shall make him wicked",
which, by a recognized figure, means, `to declare' him to be so. The truth of this
statement can be tested by turning to Gen. 41: 12, 13. The Egyptian butler who had
been cast into prison together with the baker, had had his dream interpreted by Joseph.
The baker's dream also foretold his execution, but the butler's dream foretold his
restoration. Upon learning that Pharaoh had been troubled by a dream, the meaning of
which none could declare, the butler remembered his faults, and told Pharaoh of Joseph,
saying "So it was; me he restored unto mine office, and him he hanged" (Gen. 41: 13).
If we take this literally then Joseph the prisoner, was also Joseph the hangman, which we
know is not only absurd but untrue.
Under the heading Metonymy, Dr. E. W. Bullinger, in his book Figures of Speech used
in the Bible, devotes 69 pages to examples and this figure is used in Gen. 41: 13.
"The Subject (i.e. the thing or action) for that which is connected with it (i.e. the
Adjunct), we have the `Verb'."
"Where the `action' is put for the `declaration' concerning it; or where what is said to
be done is put for what is declared, or permitted, or foretold as to be done."
"Me he restored (i.e. declared that I should be restored) unto mine office, and him he
hanged (i.e. declared that he should be hanged)."
Justification does not impart righteousness, any more than condemnation imparts
wickedness, justification is a declaration, it simply declares a person righteous, without in
any case telling us how or where the righteousness in which he stands is obtained.
Justification looks on the balances. It sees 1 pound on one scale and 16 ounces on the
other. It is not concerned who provided the 16 ounces. That is the concern of Grace,
Mercy and Love.
There can be no possibility of introducing the idea of transfusing righteousness in the
following non-doctrinal occurrences of `justify'.
"For by thy words thou shalt be justified, and by thy words thou shalt be condemned"
(Matt. 12: 37).