Kejadian 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 ¹  of the whole earth do what is right?” ² 

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³  by the oaks ⁴  of Mamre while ⁵  he was sitting at the entrance ⁶  to his tent during the hottest time of the day.

1 Samuel 2:10

2:10 The Lord shatters ⁷  his adversaries; ⁸ 

he thunders against them from ⁹  the heavens.

The Lord executes judgment to the ends of the earth.

He will strengthen ¹⁰  his king

and exalt the power ¹¹  of his anointed one.” ¹² 

Ayub 9:15

9:15 Although ¹³  I am innocent, ¹⁴ 

I could not answer him; ¹⁵ 

I could only plead ¹⁶  with my judge ¹⁷  for mercy.

Ayub 23:7

23:7 There ¹⁸  an upright person

could present his case ¹⁹  before him,

and I would be delivered forever from my judge.

Mazmur 7:11

7:11 God is a just judge;

he is angry throughout the day. ²⁰ 

Mazmur 50:6

50:6 The heavens declare his fairness, ²¹ 

for God is judge. ²²  (Selah)

Mazmur 75:7

75:7 For God is the judge! ²³ 

He brings one down and exalts another. ²⁴ 

Mazmur 82:8

82:8 Rise up, O God, and execute judgment on the earth!

For you own ²⁵  all the nations.

Mazmur 94:2

94:2 Rise up, O judge of the earth!

Pay back the proud!

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ²⁶ 

and the nations in a just manner.

Pengkhotbah 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ²⁷ 

and let your heart cheer you in the days of your youth.

Follow the impulses ²⁸  of your heart and the desires ²⁹  of your eyes,

but know that God will judge your motives and actions. ³⁰ 

Pengkhotbah 12:14

12:14 For God will evaluate every deed, ³¹ 

including every secret thing, whether good or evil.

Yohanes 5:22-23

5:22 Furthermore, the Father does not judge ³²  anyone, but has assigned ³³  all judgment to the Son, 5:23 so that all people ³⁴  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.

Roma 14:10-12

14:10 But you who eat vegetables only – why do you judge your brother or sister? ³⁵  And you who eat everything – why do you despise your brother or sister? ³⁶  For we will all stand before the judgment seat ³⁷  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.” ³⁸  14:12 Therefore, each of us will give an account of himself to God. ³⁹ 

Roma 14:2

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

Kolose 1:10

1:10 so that you may live ⁴⁰  worthily of the Lord and please him in all respects ⁴¹  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ⁴²  brothers and sisters ⁴³  in Christ, at Colossae. Grace and peace to you ⁴⁴  from God our Father! ⁴⁵ 

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Ibrani 12:23

12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,

[18:25]  ¹ tn Or “ruler.”

[18:25]  ² 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.

[18:1]  ³ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁴ tn Or “terebinths.”

[18:1]  ⁵ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁶ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[2:10]  ⁷ 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]  ⁸ 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]  ⁹ tn The Hebrew preposition here has the sense of “from within.”

[2:10]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[9:15]  ¹³ tn The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (’im) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….”

[9:15]  ¹⁴ tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God.

[9:15]  ¹⁵ tn The form is the Qal imperfect of the verb “answer.” As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: “I am not answered,” meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this, because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.

[9:15]  ¹⁶ tn The verb אֶתְחַנָּן (’etkhannan) is the Hitpael of חָנַן (khanan), meaning “seek favor,” make supplication,” or “plead for mercy.” The nuance would again be a modal nuance; if potential, then the translation would be “I could [only] plead for mercy.”

[9:15]  ¹⁷ tn The word מְשֹׁפְטִי (mÿshofti) appears to be simply “my judge.” But most modern interpretations take the po‘el participle to mean “my adversary in a court of law.” Others argue that the form is at least functioning as a noun and means “judge” (see 8:5). This would fit better with the idea of appealing for mercy from God. The dilemma of Job, of course, is that the Lord would be both his adversary in the case and his judge.

[23:7]  ¹⁸ tn The adverb “there” has the sense of “then” – there in the future.

[23:7]  ¹⁹ tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”

[7:11]  ²⁰ tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.

[50:6]  ²¹ tn Or “justice.”

[50:6]  ²² 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).

[75:7]  ²³ tn Or “judges.”

[75:7]  ²⁴ tn The imperfects here emphasize the generalizing nature of the statement.

[82:8]  ²⁵ tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).

[98:9]  ²⁶ 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…”).

[11:9]  ²⁷ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ²⁸ tn Heb “walk in the ways of your heart.”

[11:9]  ²⁹ tn Heb “the sight.”

[11:9]  ³⁰ 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.

[12:14]  ³¹ tn Heb “will bring every deed into judgment.”

[5:22]  ³² tn Or “condemn.”

[5:22]  ³³ tn Or “given,” or “handed over.”

[5:23]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn A quotation from Isa 45:23.

[14:12]  ³⁹ 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.

[14:12]  tn Or “each of us is accountable to God.”

[1:10]  ⁴⁰ 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]  ⁴¹ 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.”

[1:2]  ⁴² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁴ tn Or “Grace to you and peace.”

[1:2]  ⁴⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.