1 Samuel 2:10

2:10 The Lord shatters ¹  his adversaries; ² 

he thunders against them from ³  the heavens.

The Lord executes judgment to the ends of the earth.

He will strengthen ⁴  his king

and exalt the power ⁵  of his anointed one.” ⁶ 

Mazmur 50:4-6

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ⁷ 

50:5 He says: ⁸ 

“Assemble my covenant people before me, ⁹ 

those who ratified a covenant with me by sacrifice!” ¹⁰ 

50:6 The heavens declare his fairness, ¹¹ 

for God is judge. ¹²  (Selah)

Mazmur 67:4

67:4 Let foreigners ¹³  rejoice and celebrate!

For you execute justice among the nations,

and govern the people living on earth. ¹⁴  (Selah)

Mazmur 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ¹⁵ 

and the nations in accordance with his justice. ¹⁶ 

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ¹⁷ 

and the nations in a just manner.

Mazmur 110:6

110:6 He executes judgment ¹⁸  against ¹⁹  the nations;

he fills the valleys with corpses; ²⁰ 

he shatters their heads over the vast battlefield. ²¹ 

Yoel 3:12

3:12 Let the nations be roused and let them go up

to the valley of Jehoshaphat,

for there I will sit in judgment on all the surrounding nations.

Yohanes 5:22-23

5:22 Furthermore, the Father does not judge ²²  anyone, but has assigned ²³  all judgment to the Son, 5:23 so that all people ²⁴  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.

Kisah Para Rasul 17:31

17:31 because he has set ²⁵  a day on which he is going to judge the world ²⁶  in righteousness, by a man whom he designated, ²⁷  having provided proof to everyone by raising ²⁸  him from the dead.”

Roma 2:16

2:16 on the day when God will judge ²⁹  the secrets of human hearts, ³⁰  according to my gospel ³¹  through Christ Jesus.

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ³²  against those who practice such things.

Kolose 1:10

1:10 so that you may live ³³  worthily of the Lord and please him in all respects ³⁴  – bearing fruit in every good deed, growing in the knowledge of God,

[2:10]  ¹ tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:10]  ² tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

[2:10]  ³ tn The Hebrew preposition here has the sense of “from within.”

[2:10]  ⁴ tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

[2:10]  ⁵ tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

[2:10]  ⁶ tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

[2:10]  sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

[50:4]  ⁷ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ⁸ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ⁹ 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.

[50:5]  ¹⁰ 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).

[50:6]  ¹¹ tn Or “justice.”

[50:6]  ¹² 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).

[67:4]  ¹³ tn Or “peoples.”

[67:4]  ¹⁴ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

[96:13]  ¹⁵ tn The verbal forms in v. 13 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, in which case they could be translated “will judge the world.”

[96:13]  ¹⁶ tn Heb “and the nations with his integrity.”

[98:9]  ¹⁷ 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…”).

[110:6]  ¹⁸ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

[110:6]  ¹⁹ tn Or “among.”

[110:6]  ²⁰ tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

[110:6]  ²¹ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

[5:22]  ²² tn Or “condemn.”

[5:22]  ²³ tn Or “given,” or “handed over.”

[5:23]  ²⁴ 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”).

[17:31]  ²⁵ tn Or “fixed.”

[17:31]  ²⁶ sn The world refers to the whole inhabited earth.

[17:31]  ²⁷ 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.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ²⁸ tn The participle ἀναστήσας (anasthsa") indicates means here.

[2:16]  ²⁹ 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.

[2:16]  ³⁰ tn Grk “of people.”

[2:16]  ³¹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:2]  ³² tn Or “based on truth.”

[1:10]  ³³ 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]  ³⁴ 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.”