Photo Credits: “Michelangelo – The Last Judgment, Sistine Chapel, The Vatican” by Randy OHC is licensed under CC BY 2.0.
This short article examines two verses from the Psalms and traces their English translations over the centuries. The point is not to quibble with the various translations. All the renderings of these passages quoted in this article are defensible and equally valid from a linguistic perspective. The focus here, however, is to show a trend in the translations, specifically with reference to one Hebrew word transliterated as mshpht or mishpat and pronounced mish-PAWT, phonetic spelling (mish-pawt’), sometimes translated as judgment but having many other shades of meaning as well. The Hebrew grammatical and lexical references, unless otherwise noted, are taken from the online version of Strong’s Lexicon as set out at the following link: https://biblehub.com/hebrew/4941.htm.
From the perspective of these verses, the article then attempts to briefly outline two general approaches that Christian leaders have historically taken in explaining and propagating the notion of mishpat, that is, judgment, and to suggest a new approach. The two verses are Psalm 37:28 and 37:30.
Here is a sampling of translations of Psalm 37:28 from older to more contemporary versions, with the key term (translation of mishpat) in bold print:
(New KJV) For the LORD loves justice, And does not forsake His saints; They are preserved forever, But the descendants of the wicked shall be cut off.
(NIV) For the LORD loves the just and will not forsake his faithful ones. Wrongdoers will be completely destroyed; the offspring of the wicked will perish.
(Good News Translation) for the LORD loves what is right and does not abandon his faithful people. He protects them forever, but the descendants of the wicked will be driven out.
A sampling of translations of Psalm 37:30 tells a similar tale as translators move away from the notion of judgment per se to perhaps less challenging or demanding terms, again with the key word or words in bold type:
(KJV) The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
(New KJV) The mouth of the righteous speaks wisdom, And his tongue talks of justice.
(NIV) The mouths of the righteous utter wisdom, and their tongues speak what is just.
(Good News Translation) The words of good people are wise, and they are always fair.
Strong’s Lexicon provides the following summary of this Hebrew term, mishpat.
“Definition: Judgment, justice, ordinance, law, decision, right
Meaning: a verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style
Word Origin: From the root (shaphat), meaning “to judge” or “to govern.”
Corresponding Greek / Hebrew Entries: – G1345 (dikaioma): An ordinance, a judicial decision, a righteous act.
– G2920 (krisis): Judgment, decision, justice.
Usage: The Hebrew word “mishpat” primarily refers to the act of judgment or the administration of justice. It encompasses a range of meanings including legal decisions, ordinances, and the concept of justice itself. In the Old Testament, “mishpat” is often used to describe God’s righteous judgments, the legal decisions of human judges, and the laws or ordinances given to Israel. It signifies a standard of rightness and fairness, reflecting God’s character and His expectations for human conduct.
Cultural and Historical Background: In ancient Israel, “mishpat” was central to the community’s understanding of justice and righteousness. The concept was deeply embedded in the covenant relationship between God and His people, where God was seen as the ultimate judge. The administration of “mishpat” was crucial for maintaining social order and ensuring that the rights of individuals, especially the vulnerable, were protected. The Torah, or Law, provided detailed instructions on how “mishpat” was to be carried out, emphasizing fairness, impartiality, and the protection of the innocent.”
Below is a smattering of verses linked to the various possible meanings of this Hebrew term, also taken from Strong’s Lexicon.
“1 judgment: a. act of deciding a case: Deuteronomy 1:17, Proverbs 16:33; b. place, court seat of judgment Deuteronomy 25:1; 1 Kings 7:7; Isaiah 28:6; Ecclesiastes 3:16; c. process, procedure, litigation before judges: Job 14:3; Ecclesiastes 11:9; Ecclesiastes 12:14; with Isaiah 3:14; d. case or cause presented for judgment: Isaiah 50:8;
2 attribute of the mishpat, justice, right, rectitude: a. of God, Isaiah 30:18; Genesis 18:25 (J), compare Job 40:8; Deuteronomy 32:4; Psalm 111:7; he loves it Psalm 33:5; Psalm 37:28; Psalm 99:4; Hosea 2:21; b. of man: the tongue of the wise speaketh Psalm 37:30; so of thoughts Proverbs 12:5.
3 ordinance promulgated by Samuel 8:9,11; 1 Samuel 10:25 (law of king); Levitical ordinances Leviticus 5:10; Leviticus 9:16 13t. P, 1 Chronicles 15:13; 1 Chronicles 24:19; 2Chronicles 4:7,20; 8:14; 35:13; Nehemiah 8:18; Exodus 15:25; 33:10,21 (poem), Isaiah 58:2; Ezekiel 44:24; Psalm 19:10; Psalm 119:7 16t., Psalm 147:20.
4 decision of the in case of law: singular of particular decision of a case Exodus 21:31 €; plural of series of decisions Exodus 21:1; Exodus 24:3 (JE) Deuteronomy 7:12 (D2).
5 one’s (legal) right, privilege, due: Deuteronomy 18:3 due of the priests, Deuteronomy 21:17; Jeremiah 32:7 right of redemption; Jeremiah 32:8; Exodus 23:6 € wrest right, so Deuteronomy 16:19; Deuteronomy 23:6; Deuteronomy 24:17.
6. a. proper, fitting, measure 1 Kings 5:8; fitness Isaiah 28:26; Isaiah 40:14 (of fitness in the order of nature; compare Di); b. custom, manner: 1 Samuel 2:13 custom of the priests (rightful due, according to Th We Dr and most); c. Judges 13:12 what manner of a boy, compare 2 Kings 1:7; d. plan . . . of the tabernacle Exodus 26:30 (P); temple 1 Kings 6:38; palace Jeremiah 30:18.”
While the primary definition of mishpat seems to be judgment, the meaning can easily be read to encompass justice or rectitude or what is right or fair. After all, it is God’s judgment that the Old Testament writers were principally concerned with, which, by definition, is just and fair and impartial. The term can also include the accoutrements of judgment, such as the procedures surrounding court proceedings and findings, including decrees and verdicts, and anything else connected with a judicial or quasi-judicial process. Thus, translators enjoy wide latitude in translating this term.
The first complete translation of the Hebrew Masoretic Text, as far as scholars can determine, was, of course, the Septuagint, symbol LXX. Whether or not it is true as some have argued that the Septuagint itself represents an “inspired” text, its significance to the development of Christianity cannot be overstated, Grammar of Septuagint Greek, F.C. Conybeare and St. George Stock, Ginn and Company; Boston, 1905, p. 15:
“Never surely has a translation of any book exercised so profound an influence upon the world as the Septuagint version of the Old Testament. This work has had more bearing upon ourselves than we are perhaps inclined to think. For it was the first step towards that fusion of the Hebraic with the Hellenic strain, which has issued in the mind and heart of modern Christendom. Like the opening of the Suez Canal, it let the waters of the East mingle with those of the West, bearing with them many a freight of precious merchandise. Without the Septuagint there could have been, humanly speaking, no New Testament: for the former provided the latter not only the vehicle of language, but to a great extent also its moulds of thought. These last were of course ultimately Semitic, but when religious ideas had to be expressed in Greek, it was difficult for them to escape change in the process.”
Let us take a look at how the authors of the Septuagint translated these two verses from Hebrew into Greek. These translations are taken from Septuaginta, Verkleinerta Ausgabe in einem Band, Rahlfs, Alfred, Deutsche Bibelgesellschaft Stuttgart (1979).
Psalm 36:28 (LXX, revised numbering) reads, again with the key word in bold print: ὅτι Κύριος ἀγαπᾷ κρίσιν καὶ οὐκ ἐγκαταλείψει τοὺς ὁσίους αὐτοῦ, εἰς τὸν αἰῶνα φυλαχθήσονται· ἄνομοι δὲ ἐκδιωχθήσονται, καὶ σπέρμα ἀσεβῶν ἐξολοθρευθήσεται. Psalm 36:30 reads: στόμα δικαίου μελετήσει σοφίαν, καὶ ἡ γλῶσσα αὐτοῦ λαλήσει κρίσιν.
The corresponding Greek Term as used in the Septuagint to mishpat is κρíσις, which is principally defined as judging or judgment. Greek definitions are taken from A Greek-English Lexicon of the New Testament and Other Early Christian Literature. By W. Bauer. Trans. and rev. by W.F. Arndt, F.W. Gingrich, and F.W Danker. Chicago: University of Chicago Press, (1979). Relevant passages illustrating this common use of the term include 2 Thess. 1:5 (ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ); 2 Clement 18:2 (φοβούμενος τὴν κρίσιν τὴν μέλλουσαν); Matt. 10:15 (ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ); and 2 Peter 2:9 (οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν).
A secondary definition colors the term’s meaning in this way: “judgment that goes against a person, condemnation, and the punishment that follows.” Bauer, p. 452. Examples of this usage include 2 Clement 10:5 (ὅτι δισσὴν ἕξουσιν τὴν κρίσιν); James 5:12 (ἵνα μὴ ὑπὸ κρίσιν πέσητε); and Rev. 16:7 (ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου). Another secondary definition would include “a board of judges” or “a court.” Bauer, p. 453. An example here would be Matt. 5:21 (ἔνοχος ἔσται τῇ κρίσει).
Finally, κρíσις can mean “right in the sense of justice, righteousness.” Bauer, p. 452. Examples here would include Matt. 23:23 (ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν); 1 Clement 8:4 (παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήρα); and Isaiah 42:3, LXX (κάλαμον τεθλασμένον οὐ συντρίψει καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν). Other possible meanings listed by Bauer (p. 453) include legal action, trial, case, legal suits, transactions, and a military decision.
Thus, the various meanings and shades of meaning of the corresponding Greek term closely follow its Hebrew counterpart. The primary definition is judgment, but justice and what is right or fair are also possible.
Now let us once again examine the panoply of English translations of these verses starting with some of the earliest. The Geneva Bible of 1587 reads (Psalm 37:28): For the Lord loueth iudgement, and forsaketh not his Saintes: they shall be preserued for euermore: but the seede of the wicked shall be cut off; the Bishops’ Bible of 1568: For God loueth iudgement, he forsaketh not his saintes: they are preserued for euermore, but the seede of the vngodlye shalbe rooted vp; and the Coverdale Bible of 1535: For ye LORDE loueth ye thinge yt is right, he forsaketh not his sayntes, but they shal be preserued for euermore.
Similarly for Psalm 37:30, these ancient translations read as follows: Geneva Bible of 1587, The mouth of the righteous will speake of wisedome, and his tongue will talke of iudgement; Bishops’ Bible of 1568, The mouth of the righteous is exercised in wysdome: and his tongue wyll be talking of iudgement; and the Coverdale Bible of 1535, Yee the rightuous shal possesse ye lode, & dwell therin for euer.
Adding to these the KJV translations of Psalm 37:28: For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off; and of Psalm 37:30: The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment; we can see that the earliest translations of these passages tended to favor the primary definition of judgment over the broader and perhaps less challenging notions of this term, at least to the modern reader, of justice or righteousness or what is right or fair.
If, however, we shift our examination to more contemporary translations, what do we find? A review of some of the more notable and popular English versions of the Biblical text suggests a shift away from the seemingly stern notion of judgment to these perhaps less jarring, and less threatening, secondary meanings. For example, the new KJV took the opportunity to back away from the earlier version that rendered mishpat as judgment. Compare Psalm 37:28 of the new KJV: For the LORD loves justice, And does not forsake His saints; They are preserved forever, But the descendants of the wicked shall be cut off; and Psalm 37:30: The mouth of the righteous speaks wisdom, And his tongue talks of justice.
Now let us review various other popular contemporary treatments of these verses.
(NIV) Psalm 37:28: For the LORD loves the just and will not forsake his faithful ones. Wrongdoers will be completely destroyed; the offspring of the wicked will perish. Psalm 37:30: The mouths of the righteous utter wisdom, and their tongues speak what is just.
(NLT) Psalm 37:28: For the LORD loves justice, and he will never abandon the godly. He will keep them safe forever, but the children of the wicked will die. Psalm 37:30: The godly offer good counsel; they teach right from wrong.
(ESV) Psalm 37:28: For the LORD loves justice; he will not forsake his saints. They are preserved forever, but the children of the wicked shall be cut off. Psalm 37:30: The mouth of the righteous utters wisdom, and his tongue speaks justice.
(Good News Translation) Psalm 37:28: for the LORD loves what is right and does not abandon his faithful people. He protects them forever, but the descendants of the wicked will be driven out. Psalm 37:30: The words of good people are wise, and they are always fair.
Indeed, it is difficult to find contemporary translations of these verses which render the ancient Hebrew term according to its primary definition of judgment. Those that do tend to bill themselves as literal renderings of the text. Examples with reference to Psalm 37:28 include (Literal Standard Version): For YHWH is loving judgment, And He does not forsake His saintly ones, They have been kept for all time, And the seed of the wicked is cut off; (Young’s Literal Translation): For Jehovah is loving judgment, And He doth not forsake His saintly ones, To the age they have been kept, And the seed of the wicked is cut off; and (Smith’s Literal Translation): For Jehovah loves judgment, and he will not forsake his godly ones; forever they were watched, and the seed of the unjust was cut off.
Similarly with respect to Psalm 37:30, we read (Literal Standard Version): The mouth of the righteous utters wisdom, And his tongue speaks judgment; (Young’s Literal Translation): The mouth of the righteous uttereth wisdom, And his tongue speaketh judgment; and (Smith’s Literal Translation): The mouth of the just one shall speak wisdom, and his tongue shall speak judgment.
I think we can conclude with some assurance that modern translators are more comfortable with such terms as justice or what is right or fair than with the seemingly harsher, more austere word judgment, at least in rendering these two verses into English. Perhaps they are seeking to smooth out some of the rough edges of fire-and-brimstone homiletics. This is a style of preaching that stresses the eternal punishment of sinners in the torments of hell. It represents an oratorical device designed to coax (perhaps scare) listeners into accepting the Christian message of salvation.
I have no quarrel with either approach; fire and brimstone on the one hand, or a somewhat milder view of judgment apparently favored by modern translators on the other. Indeed, there is little debate that the Last Judgment as depicted in the Bible (Rev. 20:11-15) is a fearsome event, with the lives of the defendants, if we can call them that, being laid bare in the minutest detail, no doubt in the process revealing much malign behavior, thoughts, and urges that they suppressed in life even from themselves. For example, in Romans 2:6 (NIV) Paul declares: “This will take place on the day when God judges people’s secrets through Jesus Christ, as my gospel declares;” and Ecclesiastes 12:14 (NIV): “For God will bring every deed into judgment, along with every hidden thing, whether good or evil.”
On the other hand, God is merciful even in judgment as we read in Psalm 103:10 (NLT): “He does not punish us for all our sins; he does not deal harshly with us, as we deserve;” and Micah 7:18 (NIV): “Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy.” In that light, perhaps an emphasis in translation on justice, fairness, and what is right, rather than on the seemingly grim notion of judgment, can sometimes be a more effective way to convey the Good News of Christianity.
A New Approach to Preaching Judgment
I would like to offer a third approach to how judgment might be portrayed to the modern seeker and listener. For those with faith in Christ, judgment should be viewed as representing both the outward and inner expression of a joyful, ongoing relationship with the risen Lord as believers go about their daily lives, one that is unique to every individual. This view of judgment contains no hidden traps. It is not about salvation or eternal destiny. That has already been determined by faith in Christ and his redeeming work on our behalf. Thus, there is no need for believers to appear before the apocalyptic Final Judgment outlined in Revelation. Instead, judgment administered by Christ to his followers here on earth is focused on our sanctification, purification, and general preparation for heaven through Christ’s close interaction with us as we live out our earthly existence. It is a process that stresses guidance rather than punishment.
This new homiletic approach hinges, of course, on a proper Biblical understanding of Christ’s judgment of believers. As stated above, this judgment venue does not involve, as conventional wisdom holds, a frightening appearance before some distant, apocalyptic tribunal. Rather, the Judgment Seat of Christ as outlined by a proper understanding of 2 Cor. 5:10is administered by Christ to believersin this life. Thus, following the believer’s death, there is no need for additional judgment as a precondition to our eternal union with Christ. For a brief explanation of why this is so, see the article at the following link: https://www.thetwocities.com/biblical-studies/beyond-the-current-confusion-toward-a-coherent-and-scripturally-sound-view-of-the-final-judgment/.
Judgment properly understood, therefore, constitutes the ongoing, daily interaction between Christ and each believer, a relationship that one experiences in the most private and intimate ways; that is, through one’s own body here on earth, including all our senses, thoughts, feelings, and emotions—in other words, through our complete earthly existence with all its manifold and often conflicting circumstances and influences. As a result of this interaction, believers are better equipped to make sense of their lives, their relationships, and their overall purpose as Christ mercifully guides them on their earthly journey toward eternity. Seen in this light, judgment is not only therapeutic and enriching, but represents in its fullest sense an active, sometimes even a minute-by-minute, spiritual conversation between the believer and the risen Lord. This overall process of judgment, however, is not dependent on believers’ conscious awareness of how and why Christ is interacting with them at any given moment. Christ goes about his work of judgment whether we realize it or not.
For Biblical examples of God’s active guidance to his followers in this life, that is, this broad view of judgment, or mishpat or κρíσις, compare the following passages: Psalm 25:9 (NIV): “He guides the humble in what is right and teaches them His way;” Isaiah 30:21 (NIV): “Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, ‘This is the way; walk in it’;” John 16:13 (NIV): “However, when the Spirit of truth comes, He will guide you into all truth;” Psalm 37:23 (NIV): “The steps of a man are ordered by the LORD;” and Proverbs 4:11 (NIV): “I will guide you in the way of wisdom; I will lead you on straight paths.”
Without judgment, that is, the ability to distinguish a right path from a wrong one, how can God fulfill the promise of these texts? Indeed, without the quality of sound judgment God would resemble the clueless stone idols worshiped in ancient times. Judgment is therefore an essential attribute of God for which we should be especially thankful, since it is the vehicle by which God in the person of Christ orders our steps and otherwise guides us to eternity.
On the basis of this intensely personal notion of judgment, the attention of the believer is redirected from some vague, apocalyptic future, which we simply cannot hope to fathom now, to something far more tangible, understandable, and beneficial, that is, our present relationship with Christ. Compare 1 Cor. 13:12 (NLT): “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely.”
Instead of frightening listeners into salvation, or attempting to downplay the rigors of God’s judgment (both of which are valid homiletic approaches in certain circumstances), it seems to me that confronting the realities of divine judgment head-on in a constructive, realistic, and less dramatic way enjoys many advantages. Because it focuses the mind on Christ and his immediate relationship to each believer, this view of judgment offers a constructive and relatable avenue by which believers can work out their own salvation in this life on an ongoing basis, not so much with fear and trembling (though sometimes there is the need for that as well; see, for instance, the grueling experiences of a rather obstinate prophet by the name of Jonah who sought to defy God), but rather with the joy and peace that comes from growing in the knowledge of the Lord. As we read in 2 Peter 3:18 (NIV), let us “grow in the grace and knowledge of our Lord and Savior Jesus Christ.” We grow in faith, not because of our efforts, but because Christ is leading us through wise judgment. Compare John 15:5 (NIV): “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.”
As we read in Isaiah 15:10-13 (NIV):
“As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it. You will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands. Instead of the thornbush will grow the juniper, and instead of briers the myrtle will grow. This will be for the LORD’s renown, for an everlasting sign, that will endure forever.”
Why then would the Lord postpone the final judgment of believers until some post-death apocalyptic scenario when so much can be accomplished in this life while we are still in our physical bodies with all the possibilities of growth, sanctification, and strengthening in the faith that such a relationship would entail? What can be accomplished in judgment after our death besides punishing us? At that point, what purpose does punishment serve since we are already saved by faith?
Some speculate that there is a separate “Rewards Judgment” for believers after death based on 1 Cor. 3:10-17, with verse 15 providing (NLT): “But if the work is burned up, the builder will suffer great loss. The builder will be saved, but like someone barely escaping through a wall of flames.” Without opining on the scriptural validity of a separate Rewards Judgment, I would suggest that this rather narrow venue focusing only on rewards or loss associated with the durability of the believer’s work on behalf of the Gospel, to the extent there is any, is not the comprehensive, evaluative judgment of the totality of each person’s earthly behavior generally contemplated in scripture. To read more on this topic generally, see Blomberg, Craig L., Degrees of Reward in the Kingdom of Heaven?, JETS 35/2 (June 1992) 159-172 .
Some scholars have also attempted to show through such devices as imputed righteousness and the like that believers never undergo divine judgment for their earthly behavior. The impetus for these efforts is no doubt the general dread that many believers have for the prospect of divine judgment. For a discussion of these fears and their possible resolution, visit this link: https://www.academia.edu/81015839/The_Final_Judgement?email_work_card=view-paper, for the article entitled The Final Judgment, by Jeffrey Perry. The flaws with these and similar approaches to judgment are discussed in another post to this blog at the following link: https://www.thetwocities.com/biblical-studies/the-final-judgment-should-believers-be-concerned/.
As with nearly everything else in Christian doctrine, such as salvation, forgiveness of sins, the sacraments, sanctification, the final judgment of believers takes place in this life. This judgment is not for the purpose of determining our eternal destiny, which is a matter of faith rather than works, but rather broadly speaking to guide us to a more enriching experience here on earth, and eventually to lead us to our eternal home where we will be in perfect union with Christ.
Thus, in answer to the question posed in the title of this post, we should welcome Christ’s judgment with open arms and open hearts. This form of judgment is a process that gives us hope, purpose, and ultimately, along with prayer and thanksgiving in which we present all our requests, fears and worries to God, the “peace that transcends all understanding.” Phil. 4:6-7.
“So you see, the Lord knows how to rescue godly people from their trials, even while keeping the wicked under punishment until the day of final judgment.” 2 Peter 2:9 (NLT)
Leave a Reply
Your email is safe with us.