Psalms 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 

Psalms 26:1

Psalm 26 ⁵ 

By David.

26:1 Vindicate me, O Lord,

for I have integrity, ⁶ 

and I trust in the Lord without wavering.

Psalms 35:24

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

Do not let them gloat ⁷  over me!

Psalms 75:7

75:7 For God is the judge! ⁸ 

He brings one down and exalts another. ⁹ 

Psalms 75:1

Psalm 75 ¹⁰ 

For the music director; according to the al-tashcheth style; ¹¹  a psalm of Asaph; a song.

75:1 We give thanks to you, O God! We give thanks!

You reveal your presence; ¹² 

people tell about your amazing deeds.

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹³ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 2:23

2:23 Even though they have the appearance of wisdom ¹⁴  with their self-imposed worship and false humility ¹⁵  achieved by an ¹⁶  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ¹⁷ 

[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.

[26:1]  ⁵ sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.

[26:1]  ⁶ tn Heb “for I in my integrity walk.”

[35:24]  ⁷ tn Heb “rejoice.”

[75:7]  ⁸ tn Or “judges.”

[75:7]  ⁹ tn The imperfects here emphasize the generalizing nature of the statement.

[75:1]  ¹⁰ sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.

[75:1]  ¹¹ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.

[75:1]  ¹² tn Heb “and near [is] your name.”

[4:4]  ¹³ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[2:23]  ¹⁴ tn Grk “having a word of wisdom.”

[2:23]  ¹⁵ tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.

[2:23]  ¹⁶ tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁷ puts καί in brackets, indicating doubts as to its authenticity.

[2:23]  ¹⁷ tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.