Psalms 37:34

37:34 Rely ¹  on the Lord! Obey his commands! ² 

Then he will permit you ³  to possess the land;

you will see the demise of evil men. ⁴ 

Psalms 37:36

37:36 But then one passes by, and suddenly they have disappeared! ⁵ 

I looked for them, but they could not be found.

Psalms 58:10

58:10 The godly ⁶  will rejoice when they see vengeance carried out;

they will bathe their feet in the blood of the wicked.

Psalms 91:8

91:8 Certainly you will see it with your very own eyes –

you will see the wicked paid back. ⁷ 

Psalms 92:9

92:9 Indeed, ⁸  look at your enemies, O Lord!

Indeed, ⁹  look at how your enemies perish!

All the evildoers are scattered!

Psalms 92:11

92:11 I gloat in triumph over those who tried to ambush me; ¹⁰ 

I hear the defeated cries of the evil foes who attacked me. ¹¹ 

Psalms 112:8

112:8 His resolve ¹²  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ¹³  your name, because you alone are holy? ¹⁴ 

All nations ¹⁵  will come and worship before you

for your righteous acts ¹⁶  have been revealed.”

Revelation 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹⁷  against her on your behalf!) ¹⁸ 

[37:34]  ¹ tn Or “wait.”

[37:34]  ² tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[37:34]  ³ tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

[37:34]  ⁴ tn Heb “when evil men are cut off you will see.”

[37:36]  ⁵ tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).

[58:10]  ⁶ tn The singular is representative here, as is the singular from “wicked” in the next line.

[91:8]  ⁷ tn Heb “retribution on the wicked.”

[92:9]  ⁸ tn Or “for.”

[92:9]  ⁹ tn Or “for.”

[92:11]  ¹⁰ tn Heb “my eye gazes upon those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2. The form שׁוּרָי (shuray) should be emended to שׁוֹרְרָי (shorÿray).

[92:11]  ¹¹ tn Heb “those who rise up against me, evil [foes], my ears hear.”

[112:8]  ¹² tn Heb “his heart,” viewed here as the seat of the volition.

[15:4]  ¹³ tn Or “and praise.”

[15:4]  ¹⁴ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ¹⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁶ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[18:20]  ¹⁷ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ¹⁸ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.