Mazmur 24:3

24:3 Who is allowed to ascend ¹  the mountain of the Lord? ² 

Who may go up to his holy dwelling place?

Mazmur 46:4-5

46:4 The river’s channels bring joy to the city of God, ³ 

the special, holy dwelling place of ⁴  the sovereign One. ⁵ 

46:5 God lives within it, ⁶  it cannot be moved. ⁷ 

God rescues it ⁸  at the break of dawn. ⁹ 

Mazmur 46:4-5

46:4 The river’s channels bring joy to the city of God, ¹⁰ 

the special, holy dwelling place of ¹¹  the sovereign One. ¹² 

46:5 God lives within it, ¹³  it cannot be moved. ¹⁴ 

God rescues it ¹⁵  at the break of dawn. ¹⁶ 

Mazmur 48:1-3

Psalm 48 ¹⁷ 

A song, a psalm by the Korahites.

48:1 The Lord is great and certainly worthy of praise

in the city of our God, ¹⁸  his holy hill.

48:2 It is lofty and pleasing to look at, ¹⁹ 

a source of joy to the whole earth. ²⁰ 

Mount Zion resembles the peaks of Zaphon; ²¹ 

it is the city of the great king.

48:3 God is in its fortresses;

he reveals himself as its defender. ²² 

Mazmur 48:8-9

48:8 We heard about God’s mighty deeds, now we have seen them, ²³ 

in the city of the Lord, the invincible Warrior, ²⁴ 

in the city of our God.

God makes it permanently secure. ²⁵  (Selah)

48:9 We reflect on your loyal love, O God,

within your temple.

Mazmur 48:11-14

48:11 Mount Zion rejoices;

the towns ²⁶  of Judah are happy, ²⁷ 

because of your acts of judgment. ²⁸ 

48:12 Walk around ²⁹  Zion! Encircle it!

Count its towers!

48:13 Consider its defenses! ³⁰ 

Walk through ³¹  its fortresses,

so you can tell the next generation about it! ³² 

48:14 For God, our God, is our defender forever! ³³ 

He guides ³⁴  us! ³⁵ 

Mazmur 87:1-7

Psalm 87 ³⁶ 

Written by the Korahites; a psalm, a song.

87:1 The Lord’s city is in the holy hills. ³⁷ 

87:2 The Lord loves the gates of Zion

more than all the dwelling places of Jacob.

87:3 People say wonderful things about you, ³⁸ 

O city of God. (Selah)

87:4 I mention Rahab ³⁹  and Babylon to my followers. ⁴⁰ 

Here are ⁴¹  Philistia and Tyre, ⁴²  along with Ethiopia. ⁴³ 

It is said of them, “This one was born there.” ⁴⁴ 

87:5 But it is said of Zion’s residents, ⁴⁵ 

“Each one of these ⁴⁶  was born in her,

and the sovereign One ⁴⁷  makes her secure.” ⁴⁸ 

87:6 The Lord writes in the census book of the nations, ⁴⁹ 

“This one was born there.” ⁵⁰  (Selah)

87:7 As for the singers, as well as the pipers –

all of them sing within your walls. ⁵¹ 

Mazmur 122:1-9

Psalm 122 ⁵² 

A song of ascents, ⁵³  by David.

122:1 I was glad because ⁵⁴  they said to me,

“We will go to the Lord’s temple.”

122:2 Our feet are ⁵⁵  standing

inside your gates, O Jerusalem.

122:3 Jerusalem ⁵⁶  is a city designed

to accommodate an assembly. ⁵⁷ 

122:4 The tribes go up ⁵⁸  there, ⁵⁹ 

the tribes of the Lord,

where it is required that Israel

give thanks to the name of the Lord. ⁶⁰ 

122:5 Indeed, ⁶¹  the leaders sit ⁶²  there on thrones and make legal decisions,

on the thrones of the house of David. ⁶³ 

122:6 Pray ⁶⁴  for the peace of Jerusalem!

May those who love her prosper! ⁶⁵ 

122:7 May there be peace inside your defenses,

and prosperity ⁶⁶  inside your fortresses! ⁶⁷ 

122:8 For the sake of my brothers and my neighbors

I will say, “May there be peace in you!”

122:9 For the sake of the temple of the Lord our God

I will pray for you to prosper. ⁶⁸ 

Mazmur 147:12-14

147:12 Extol the Lord, O Jerusalem!

Praise your God, O Zion!

147:13 For he makes the bars of your gates strong.

He blesses your children ⁶⁹  within you.

147:14 He ⁷⁰  brings peace to your territory. ⁷¹ 

He abundantly provides for you ⁷²  the best grain.

[24:3]  ¹ tn The imperfects in v. 3 are modal, expressing potential or permission.

[24:3]  ² sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).

[46:4]  ³ tn Heb “A river, its channels cause the city of God to be glad.”

[46:4]  sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

[46:4]  ⁴ tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

[46:4]  ⁵ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[46:5]  ⁶ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

[46:5]  ⁷ tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

[46:5]  ⁸ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

[46:5]  ⁹ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

[46:5]  sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

[46:4]  ¹⁰ tn Heb “A river, its channels cause the city of God to be glad.”

[46:4]  sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

[46:4]  ¹¹ tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

[46:4]  ¹² tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[46:5]  ¹³ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

[46:5]  ¹⁴ tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

[46:5]  ¹⁵ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

[46:5]  ¹⁶ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

[46:5]  sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

[48:1]  ¹⁷ sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

[48:1]  ¹⁸ sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).

[48:2]  ¹⁹ tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.

[48:2]  ²⁰ sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).

[48:2]  ²¹ tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1-50 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103.

[48:3]  ²² tn Heb “he is known for an elevated place.”

[48:8]  ²³ tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.

[48:8]  ²⁴ tn Heb “the Lord of hosts.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11).

[48:8]  ²⁵ tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.

[48:11]  ²⁶ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ²⁷ tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ²⁸ sn These acts of judgment are described in vv. 4-7.

[48:12]  ²⁹ tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.

[48:13]  ³⁰ tn Heb “set your heart to its rampart.”

[48:13]  ³¹ tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”

[48:13]  ³² sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.

[48:14]  ³³ tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

[48:14]  ³⁴ tn The imperfect highlights the characteristic nature of the generalizing statement.

[48:14]  ³⁵ tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

[87:1]  ³⁶ sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.

[87:1]  ³⁷ tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).

[87:3]  ³⁸ tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”

[87:4]  ³⁹ sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).

[87:4]  ⁴⁰ tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition -לְ [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.

[87:4]  ⁴¹ tn Heb “Look.”

[87:4]  ⁴² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[87:4]  ⁴³ tn Heb “Cush.”

[87:4]  ⁴⁴ tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.

[87:5]  ⁴⁵ tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).

[87:5]  ⁴⁶ tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.

[87:5]  ⁴⁷ tn Traditionally “Most High.”

[87:5]  ⁴⁸ tn Heb “and he makes her secure, the Most High.”

[87:6]  ⁴⁹ tn Heb “the Lord records in the writing of the nations.”

[87:6]  ⁵⁰ tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.

[87:7]  ⁵¹ tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (kholÿlim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated lamed (ל) requires an emendation to מְחֹלְלִים (mÿkholÿlim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol-ma’yanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ’anu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ’anah, “sing”).

[122:1]  ⁵² sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

[122:1]  ⁵³ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[122:1]  ⁵⁴ tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.

[122:2]  ⁵⁵ tn Or “were.”

[122:3]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[122:3]  ⁵⁷ tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).

[122:4]  ⁵⁸ tn Or “went up.”

[122:4]  ⁵⁹ tn Heb “which is where the tribes go up.”

[122:4]  ⁶⁰ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”

[122:5]  ⁶¹ tn Or “for.”

[122:5]  ⁶² tn Or “sat.”

[122:5]  ⁶³ tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”

[122:6]  ⁶⁴ tn Heb “ask [for].”

[122:6]  ⁶⁵ tn Or “be secure.”

[122:7]  ⁶⁶ tn or “security.”

[122:7]  ⁶⁷ tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.

[122:9]  ⁶⁸ tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.

[147:13]  ⁶⁹ tn Heb “your sons.”

[147:14]  ⁷⁰ tn Heb “the one who.”

[147:14]  ⁷¹ tn Heb “he makes your boundary peace.”

[147:14]  ⁷² tn Heb “satisfies you with.”