Psalms 14:7

14:7 I wish the deliverance ¹  of Israel would come from Zion!

When the Lord restores the well-being of his people, ² 

may Jacob rejoice, ³ 

may Israel be happy! ⁴ 

Psalms 53:6

53:6 I wish the deliverance ⁵  of Israel would come from Zion!

When God restores the well-being of his people, ⁶ 

may Jacob rejoice, ⁷ 

may Israel be happy! ⁸ 

Psalms 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ⁹ 

God is our shelter! (Selah)

Psalms 68:35

68:35 You are awe-inspiring, O God, as you emerge from your holy temple! ¹⁰ 

It is the God of Israel ¹¹  who gives the people power and strength.

God deserves praise! ¹² 

Psalms 78:20

78:20 Yes, ¹³  he struck a rock and water flowed out,

streams gushed forth.

But can he also give us food?

Will he provide meat for his people?”

Psalms 85:8

85:8 I will listen to what God the Lord says. ¹⁴ 

For he will make ¹⁵  peace with his people, his faithful followers. ¹⁶ 

Yet they must not ¹⁷  return to their foolish ways.

Psalms 89:19

89:19 Then you ¹⁸  spoke through a vision to your faithful followers ¹⁹  and said:

“I have energized a warrior; ²⁰ 

I have raised up a young man ²¹  from the people.

Psalms 95:10

95:10 For forty years I was continually disgusted ²²  with that generation,

and I said, ‘These people desire to go astray; ²³ 

they do not obey my commands.’ ²⁴ 

Psalms 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ²⁵ 

and the nations in accordance with his justice. ²⁶ 

Psalms 106:48

106:48 The Lord God of Israel deserves praise, ²⁷ 

in the future and forevermore. ²⁸ 

Let all the people say, “We agree! ²⁹  Praise the Lord!” ³⁰ 

[14:7]  ¹ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ² tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[14:7]  ³ tn The verb form is jussive.

[14:7]  ⁴ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[53:6]  ⁵ tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ⁶ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ⁷ tn The verb form is jussive.

[53:6]  ⁸ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[62:8]  ⁹ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[68:35]  ¹³ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

[68:35]  ¹⁴ tn Heb “the God of Israel, he.”

[68:35]  ¹⁵ tn Heb “blessed [be] God.”

[78:20]  ¹⁷ tn Heb “look.”

[85:8]  ²¹ sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.

[85:8]  ²² tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).

[85:8]  ²³ tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.

[85:8]  ²⁴ tn Or “yet let them not.” After the negative particle אֵל (’el), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.

[89:19]  ²⁵ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ²⁶ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ²⁷ tn Heb “I have placed help upon a warrior.”

[89:19]  ²⁸ tn Or perhaps “a chosen one.”

[95:10]  ²⁹ tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.

[95:10]  ³⁰ tn Heb “a people, wanderers of heart [are] they.”

[95:10]  ³¹ tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.

[96:13]  ³³ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ³⁴ tn Heb “and the nations with his integrity.”

[106:48]  ³⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ³⁸ tn Heb “from everlasting to everlasting.”

[106:48]  ³⁹ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ⁴⁰ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).