Mazmur 7:8

7:8 The Lord judges the nations. ¹ 

Vindicate me, Lord, because I am innocent, ² 

because I am blameless, ³  O Exalted One! ⁴ 

Mazmur 18:20-24

18:20 The Lord repaid ⁵  me for my godly deeds; ⁶ 

he rewarded ⁷  my blameless behavior. ⁸ 

18:21 For I have obeyed the Lord’s commands; ⁹ 

I have not rebelled against my God. ¹⁰ 

18:22 For I am aware of all his regulations, ¹¹ 

and I do not reject his rules. ¹² 

18:23 I was innocent before him,

and kept myself from sinning. ¹³ 

18:24 The Lord rewarded me for my godly deeds; ¹⁴ 

he took notice of my blameless behavior. ¹⁵ 

Mazmur 26:1

Psalm 26 ¹⁶ 

By David.

26:1 Vindicate me, O Lord,

for I have integrity, ¹⁷ 

and I trust in the Lord without wavering.

Mazmur 26:11

26:11 But I have integrity! ¹⁸ 

Rescue me ¹⁹  and have mercy on me!

Mazmur 41:12

41:12 As for me, you uphold ²⁰  me because of my integrity; ²¹ 

you allow ²²  me permanent access to your presence. ²³ 

Mazmur 41:1

Psalm 41 ²⁴ 

For the music director; a psalm of David.

41:1 How blessed ²⁵  is the one who treats the poor properly! ²⁶ 

When trouble comes, ²⁷  the Lord delivers him. ²⁸ 

1 Samuel 24:11-13

24:11 Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn’t kill you. So realize and understand that I am not planning ²⁹  evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life. 24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you. 24:13 It’s like the old proverb says: ‘From evil people evil proceeds.’ But my hand will not be against you.

1 Samuel 26:23

26:23 The Lord rewards each man for his integrity and loyalty. ³⁰  Even though today the Lord delivered you into my hand, I was not willing to extend my hand against the Lord’s chosen one.

Amsal 11:3

11:3 The integrity of the upright guides them, ³¹ 

but the crookedness of the unfaithful destroys them. ³² 

Amsal 20:7

20:7 The righteous person ³³  behaves in integrity; ³⁴ 

blessed are his children after him. ³⁵ 

Daniel 6:22

6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

Kisah Para Rasul 24:16

24:16 This is the reason ³⁶  I do my best to always ³⁷  have a clear ³⁸  conscience toward God and toward people. ³⁹ 

Kisah Para Rasul 25:10-11

25:10 Paul replied, ⁴⁰  “I am standing before Caesar’s ⁴¹  judgment seat, ⁴²  where I should be tried. ⁴³  I have done nothing wrong ⁴⁴  to the Jews, as you also know very well. ⁴⁵  25:11 If then I am in the wrong ⁴⁶  and have done anything that deserves death, I am not trying to escape dying, ⁴⁷  but if not one of their charges against me is true, ⁴⁸  no one can hand me over to them. ⁴⁹  I appeal to Caesar!” ⁵⁰ 

[7:8]  ¹ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ² tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ³ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ⁴ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[18:20]  ⁵ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[18:20]  ⁶ tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

[18:20]  ⁷ tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

[18:20]  ⁸ tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

[18:21]  ⁹ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[18:21]  ¹⁰ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[18:22]  ¹¹ tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.

[18:22]  ¹² tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).

[18:23]  ¹³ tn Heb “from my sin,” that is, from making it my own in any way.

[18:23]  sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

[18:24]  ¹⁴ tn Heb “according to my righteousness.”

[18:24]  ¹⁵ tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

[26:1]  ¹⁶ sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.

[26:1]  ¹⁷ tn Heb “for I in my integrity walk.”

[26:11]  ¹⁸ tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.

[26:11]  ¹⁹ tn Or “redeem me.”

[41:12]  ²⁰ tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.

[41:12]  ²¹ sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.

[41:12]  ²² tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).

[41:12]  ²³ tn Heb “and you cause me to stand before you permanently.”

[41:1]  ²⁴ sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).

[41:1]  ²⁵ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[41:1]  ²⁶ sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.

[41:1]  ²⁷ tn Heb “in the day of trouble” (see Ps 27:5).

[41:1]  ²⁸ tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the Lord deliver,” see v. 2), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (“will deliver,” cf. NEB, NASB) or as generalizing (“delivers,” cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.

[24:11]  ²⁹ tn Heb “there is not in my hand.”

[26:23]  ³⁰ tn Heb “and the Lord returns to the man his righteousness and his faithfulness.”

[11:3]  ³¹ sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.

[11:3]  ³² tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.

[20:7]  ³³ sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.

[20:7]  ³⁴ tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.

[20:7]  ³⁵ sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.

[24:16]  ³⁶ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ³⁷ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ³⁸ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ³⁹ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[25:10]  ⁴⁰ tn Grk “said.”

[25:10]  ⁴¹ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁴² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  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.

[25:10]  ⁴³ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁴⁴ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁴⁵ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ⁴⁶ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁴⁷ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁴⁸ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁴⁹ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁵⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.