Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ¹  of Judah are happy, ² 

because of your acts of judgment. ³ 

Mazmur 58:10-11

58:10 The godly ⁴  will rejoice when they see vengeance carried out;

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

58:11 Then ⁵  observers ⁶  will say,

“Yes indeed, the godly are rewarded! ⁷ 

Yes indeed, there is a God who judges ⁸  in the earth!”

Wahyu 11:17-18

11:17 with these words: ⁹ 

“We give you thanks, Lord God, the All-Powerful, ¹⁰ 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹¹ 

11:18 The ¹²  nations ¹³  were enraged,

but ¹⁴  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ¹⁵ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹⁶  your name, both small and great,

and the time has come ¹⁷  to destroy those who destroy ¹⁸  the earth.”

Wahyu 16:5-7

16:5 Now ¹⁹  I heard the angel of the waters saying:

“You are just ²⁰  – the one who is and who was,

the Holy One – because you have passed these judgments, ²¹ 

16:6 because they poured out the blood of your saints and prophets,

so ²²  you have given them blood to drink. They got what they deserved!” ²³ 

16:7 Then ²⁴  I heard the altar reply, ²⁵  “Yes, Lord God, the All-Powerful, ²⁶  your judgments are true and just!”

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ²⁷  against her on your behalf!) ²⁸ 

Wahyu 19:2

19:2 because his judgments are true and just. ²⁹ 

For he has judged ³⁰  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ³¹  poured out by her own hands!” ³² 

[48:11]  ¹ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ² tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ³ sn These acts of judgment are described in vv. 4-7.

[58:10]  ⁴ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ⁵ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁶ tn Heb “man.” The singular is representative here.

[58:11]  ⁷ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁸ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[11:17]  ⁹ tn Grk “saying.”

[11:17]  ¹⁰ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  ¹¹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ¹³ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹⁵ tn See the note on the word “servants” in 1:1.

[11:18]  ¹⁶ tn Grk “who fear.”

[11:18]  ¹⁷ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ¹⁸ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[16:5]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ²⁰ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ²¹ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ²² tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ²³ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ²⁵ tn Grk “the altar saying.”

[16:7]  ²⁶ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[18:20]  ²⁷ 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]  ²⁸ 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.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[19:2]  ²⁹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ³⁰ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ³¹ tn See the note on the word “servants” in 1:1.

[19:2]  ³² tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).