13:14 Please remember me for this, O my God, and do not wipe out the kindness that I have done for the temple of my God and for its services!
7:8 The Lord judges the nations. 2
Vindicate me, Lord, because I am innocent, 3
because I am blameless, 4 O Exalted One! 5
7:9 May the evil deeds of the wicked 6 come to an end! 7
But make the innocent 8 secure, 9
O righteous God,
you who examine 10 inner thoughts and motives! 11
18:20 The Lord repaid 12 me for my godly deeds; 13
he rewarded 14 my blameless behavior. 15
18:21 For I have obeyed the Lord’s commands; 16
I have not rebelled against my God. 17
18:22 For I am aware of all his regulations, 18
and I do not reject his rules. 19
18:23 I was innocent before him,
and kept myself from sinning. 20
18:24 The Lord rewarded me for my godly deeds; 21
he took notice of my blameless behavior. 22
18:25 You prove to be loyal 23 to one who is faithful; 24
you prove to be trustworthy 25 to one who is innocent. 26
18:26 You prove to be reliable 27 to one who is blameless,
but you prove to be deceptive 28 to one who is perverse. 29
1 tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”
2 sn The
3 tn Heb “judge me, O
4 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
5 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.
6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
7 tn The prefixed verbal form is a jussive, expressing an imprecation here.
8 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
9 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
10 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
11 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
12 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
13 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
14 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.
15 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
16 tn Heb “for I have kept the ways of the
17 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 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.
19 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).
20 tn Heb “from my sin,” that is, from making it my own in any way.
21 tn Heb “according to my righteousness.”
22 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.
23 tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
24 tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
25 tn Or “innocent.”
26 tn Heb “a man of innocence.”
27 tn Or “blameless.”
28 tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
29 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).