9:7 But the Lord 1 rules 2 forever;
he reigns in a just manner. 3
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 4
37:6 He will vindicate you in broad daylight,
and publicly defend your just cause. 5
A psalm by Asaph.
50:1 El, God, the Lord 7 speaks,
and summons the earth to come from the east and west. 8
50:2 From Zion, the most beautiful of all places, 9
God comes in splendor. 10
50:3 Our God approaches and is not silent; 11
consuming fire goes ahead of him
and all around him a storm rages. 12
50:4 He summons the heavens above,
as well as the earth, so that he might judge his people. 13
50:5 He says: 14
“Assemble my covenant people before me, 15
those who ratified a covenant with me by sacrifice!” 16
50:6 The heavens declare his fairness, 17
for God is judge. 18 (Selah)
98:9 before the Lord!
For he comes to judge the earth!
He judges the world fairly, 19
and the nations in a just manner.
149:9 and execute the judgment to which their enemies 20 have been sentenced. 21
All his loyal followers will be vindicated. 22
Praise the Lord!
11:9 Rejoice, young man, while you are young, 23
and let your heart cheer you in the days of your youth.
Follow the impulses 24 of your heart and the desires 25 of your eyes,
but know that God will judge your motives and actions. 26
12:14 For God will evaluate every deed, 27
including every secret thing, whether good or evil.
14:10 But you who eat vegetables only – why do you judge your brother or sister? 40 And you who eat everything – why do you despise your brother or sister? 41 For we will all stand before the judgment seat 42 of God.
14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 43
22:12 (Look! I am coming soon,
and my reward is with me to pay 46 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 47
22:14 Blessed are those who wash their robes so they can have access 48 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 49 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 50
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!
1 tn The construction vav (ו) + subject highlights the contrast between the exalted
2 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
3 tn Heb “he establishes for justice his throne.”
4 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
5 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
6 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
7 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
8 tn Heb “and calls [the] earth from the sunrise to its going.”
9 tn Heb “the perfection of beauty.”
10 tn Or “shines forth.”
11 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
12 tn Heb “fire before him devours, and around him it is very stormy.”
13 tn Or perhaps “to testify against his people.”
14 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
15 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
16 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).
17 tn Or “justice.”
18 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
19 tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).
20 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
21 tn Heb “to do against them judgment [that] is written.”
22 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
23 tn Heb “in your youth”; or “in your childhood.”
24 tn Heb “walk in the ways of your heart.”
25 tn Heb “the sight.”
26 tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.
27 tn Heb “will bring every deed into judgment.”
28 tn Or “condemn.”
29 tn Or “given,” or “handed over.”
30 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
31 tn Grk “him.”
32 tn Grk “authority to judge.”
33 tn Or “fixed.”
34 sn The world refers to the whole inhabited earth.
35 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
36 tn The participle ἀναστήσας (anasthsa") indicates means here.
37 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
38 tn Grk “of people.”
39 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
40 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
41 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
42 sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
43 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
44 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
45 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
46 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
47 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
48 tn Grk “so that there will be to them authority over the tree of life.”
49 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
50 tn Or “lying,” “deceit.”