Mazmur 17:2-3

17:2 Make a just decision on my behalf! ¹ 

Decide what is right! ² 

17:3 You have scrutinized my inner motives; ³ 

you have examined me during the night. ⁴ 

You have carefully evaluated me, but you find no sin.

I am determined I will say nothing sinful. ⁵ 

Mazmur 18:20-24

18:20 The Lord repaid ⁶  me for my godly deeds; ⁷ 

he rewarded ⁸  my blameless behavior. ⁹ 

18:21 For I have obeyed the Lord’s commands; ¹⁰ 

I have not rebelled against my God. ¹¹ 

18:22 For I am aware of all his regulations, ¹² 

and I do not reject his rules. ¹³ 

18:23 I was innocent before him,

and kept myself from sinning. ¹⁴ 

18:24 The Lord rewarded me for my godly deeds; ¹⁵ 

he took notice of my blameless behavior. ¹⁶ 

Mazmur 35:24-27

35:24 Vindicate me by your justice, O Lord my God!

Do not let them gloat ¹⁷  over me!

35:25 Do not let them say to themselves, ¹⁸  “Aha! We have what we wanted!” ¹⁹ 

Do not let them say, “We have devoured him!”

35:26 May those who want to harm me be totally embarrassed and ashamed! ²⁰ 

May those who arrogantly taunt me be covered with shame and humiliation! ²¹ 

35:27 May those who desire my vindication shout for joy and rejoice!

May they continually say, ²²  “May the Lord be praised, ²³  for he wants his servant to be secure.” ²⁴ 

Mazmur 35:2

35:2 Grab your small shield and large shield, ²⁵ 

and rise up to help me!

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁶  in the saints’ ²⁷  inheritance in the light.

[17:2]  ¹ tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.

[17:2]  ² tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)

[17:3]  ³ tn Heb “you tested my heart.”

[17:3]  ⁴ tn Heb “you visited [at] night.”

[17:3]  ⁵ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

[18:20]  ⁶ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[18:20]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

[18:21]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “according to my righteousness.”

[18:24]  ¹⁶ 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.

[35:24]  ¹⁷ tn Heb “rejoice.”

[35:25]  ¹⁸ tn Heb “in their heart[s].”

[35:25]  ¹⁹ tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.

[35:26]  ²⁰ tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”

[35:26]  ²¹ tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.

[35:27]  ²² tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).

[35:27]  ²³ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.”

[35:27]  ²⁴ tn Heb “the one who desires the peace of his servant.”

[35:2]  ²⁵ tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.

[1:12]  ²⁶ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁷ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”