Mazmur 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 

Mazmur 22:24

22:24 For he did not despise or detest the suffering ⁵  of the oppressed; ⁶ 

he did not ignore him; ⁷ 

when he cried out to him, he responded. ⁸ 

Mazmur 28:1

Psalm 28 ⁹ 

By David.

28:1 To you, O Lord, I cry out!

My protector, ¹⁰  do not ignore me! ¹¹ 

If you do not respond to me, ¹² 

I will join ¹³  those who are descending into the grave. ¹⁴ 

Mazmur 53:6

53:6 I wish the deliverance ¹⁵  of Israel would come from Zion!

When God restores the well-being of his people, ¹⁶ 

may Jacob rejoice, ¹⁷ 

may Israel be happy! ¹⁸ 

Mazmur 86:17

86:17 Show me evidence of your favor! ¹⁹ 

Then those who hate me will see it and be ashamed, ²⁰ 

for you, O Lord, will help me and comfort me. ²¹ 

Mazmur 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

[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.

[22:24]  ⁵ tn Or “affliction”; or “need.”

[22:24]  ⁶ sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ⁷ tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ⁸ tn Heb “heard.”

[28:1]  ⁹ sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ¹⁰ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ¹¹ tn Heb “do not be deaf from me.”

[28:1]  ¹² tn Heb “lest [if] you are silent from me.”

[28:1]  ¹³ tn Heb “I will be equal with.”

[28:1]  ¹⁴ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[53:6]  ¹⁵ tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ¹⁶ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ¹⁷ tn The verb form is jussive.

[53:6]  ¹⁸ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[86:17]  ¹⁹ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ²⁰ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ²¹ tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).