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In the King James Version of the Bible the text reads: Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. The World English Bible translates the passage as: Blessed are those who have been persecuted for righteousness' sake, for theirs is the Kingdom of Heaven. The Novum Testamentum Graece text is:
Psalm 72 is the 72nd psalm of the Book of Psalms, beginning in English in the King James Version: "Give the king thy judgments, O God, and thy righteousness unto the king's son". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 71 .
Albright and Mann note that fasting was a common sign of righteousness, and one that Jesus has already endured at Matthew 4:2.The metaphor of God or the messiah as a feast ending a fast occurs several times in the scripture including Isaiah 55:1, Jeremiah 31:25, and Psalm 107:9.
The four virtues, Mercy, Truth, Righteousness (or Justice), and Peace, are allegorized as Four Daughters of God. [27] The psalm has also been quoted in nonviolent movements, for example in a 1993 document of Catholic bishops in the United States, for its verse "for he will speak peace unto his people".
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins. My defence is of God, which saveth the upright in heart. God judgeth the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready.
Through Adam, sin came into the world bringing death; through Jesus, righteousness came into the world, bringing justification unto life (Romans 5:15–17). In this connection, Paul speaks of Adam's sin being 'imputed' or 'accounted' (Greek ελλογειται) and speaks of justification as acting in analogy to sin ( Romans 5:13 ; Romans 5:18 ).
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
The motif is rooted in Psalm 85:10, 'Mercy and Truth are met together; righteousness and peace have kissed each other'. The use in Christian thought seems to have been inspired an eleventh-century Jewish Midrash, in which Truth, Justice, Mercy and Peace were the four standards of the Throne of God. [3] [1]: 290
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