Psalms 5:10

5:10 Condemn them, ¹  O God!

May their own schemes be their downfall! ² 

Drive them away ³  because of their many acts of insurrection, ⁴ 

for they have rebelled against you.

Psalms 14:7

14:7 I wish the deliverance ⁵  of Israel would come from Zion!

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

may Jacob rejoice, ⁷ 

may Israel be happy! ⁸ 

Psalms 53:6

53:6 I wish the deliverance ⁹  of Israel would come from Zion!

When God restores the well-being of his people, ¹⁰ 

may Jacob rejoice, ¹¹ 

may Israel be happy! ¹² 

Psalms 77:2

77:2 In my time of trouble I sought ¹³  the Lord.

I kept my hand raised in prayer throughout the night. ¹⁴ 

I ¹⁵  refused to be comforted.

Psalms 81:10

81:10 I am the Lord, your God,

the one who brought you out of the land of Egypt.

Open your mouth wide and I will fill it!’

Psalms 102:26

102:26 They will perish,

but you will endure. ¹⁶ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ¹⁷ 

Psalms 135:7

135:7 He causes the clouds to arise from the end of the earth,

makes lightning bolts accompany the rain,

and brings the wind out of his storehouses.

[5:10]  ¹ tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.

[5:10]  ² tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.

[5:10]  ³ tn Or “banish them.”

[5:10]  ⁴ tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).

[14:7]  ⁵ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ⁶ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

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

[14:7]  ⁸ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[53:6]  ⁹ tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ¹⁰ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ¹¹ tn The verb form is jussive.

[53:6]  ¹² tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[77:2]  ¹³ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ¹⁴ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ¹⁵ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[102:26]  ¹⁷ tn Heb “stand.”

[102:26]  ¹⁸ tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.