Psalms 75:7

75:7 For God is the judge! ¹ 

He brings one down and exalts another. ² 

Genesis 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ³  of the whole earth do what is right?” ⁴ 

John 5:22-23

5:22 Furthermore, the Father does not judge ⁵  anyone, but has assigned ⁶  all judgment to the Son, 5:23 so that all people ⁷  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Romans 14:9-12

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁸  And you who eat everything – why do you despise your brother or sister? ⁹  For we will all stand before the judgment seat ¹⁰  of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ¹¹  14:12 Therefore, each of us will give an account of himself to God. ¹² 

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Colossians 1:10

1:10 so that you may live ¹³  worthily of the Lord and please him in all respects ¹⁴  – bearing fruit in every good deed, growing in the knowledge of God,

Revelation 20:11-12

The Great White Throne

20:11 Then ¹⁵  I saw a large ¹⁶  white throne and the one who was seated on it; the earth and the heaven ¹⁷  fled ¹⁸  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ¹⁹  books were opened, and another book was opened – the book of life. ²⁰  So ²¹  the dead were judged by what was written in the books, according to their deeds. ²² 

[75:7]  ¹ tn Or “judges.”

[75:7]  ² tn The imperfects here emphasize the generalizing nature of the statement.

[18:25]  ³ tn Or “ruler.”

[18:25]  ⁴ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[5:22]  ⁵ tn Or “condemn.”

[5:22]  ⁶ tn Or “given,” or “handed over.”

[5:23]  ⁷ 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”).

[14:10]  ⁸ 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.

[14:10]  ⁹ 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.

[14:10]  ¹⁰ 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.

[14:11]  ¹¹ sn A quotation from Isa 45:23.

[14:12]  ¹² tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[1:10]  ¹³ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁴ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[20:11]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ¹⁶ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ¹⁷ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ¹⁸ tn Or “vanished.”

[20:12]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²⁰ tn Grk “another book was opened, which is of life.”

[20:12]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²² tn Grk “from the things written in the books according to their works.”