68:18 You ascend on high, 1
you have taken many captives. 2
You receive tribute 3 from 4 men,
including even sinful rebels.
Indeed the Lord God lives there! 5
76:2 He lives in Salem; 6
he dwells in Zion. 7
135:21 The Lord deserves praise in Zion 8 –
he who dwells in Jerusalem. 9
Praise the Lord!
135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
For the music director, according to the gittith style; 12 a psalm of David.
8:1 O Lord, our Lord, 13
how magnificent 14 is your reputation 15 throughout the earth!
You reveal your majesty in the heavens above! 16
For the music director, according to the gittith style; 18 a psalm of David.
8:1 O Lord, our Lord, 19
how magnificent 20 is your reputation 21 throughout the earth!
You reveal your majesty in the heavens above! 22
8:18 Look, I and the sons whom the Lord has given me 23 are reminders and object lessons 24 in Israel, sent from the Lord who commands armies, who lives on Mount Zion.
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 25 acts mightily 26 among you!”
57:15 For this is what the high and exalted one says,
the one who rules 27 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 28
in order to cheer up the humiliated
and to encourage the discouraged. 29
3:21 I will avenge 30 their blood which I had not previously acquitted.
It is the Lord who dwells in Zion!
1 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.
2 tn Heb “you have taken captives captive.”
3 tn Or “gifts.”
4 tn Or “among.”
5 tn Heb “so that the
6 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
7 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
8 tn Heb “praised be the
9 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
10 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
11 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
12 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
13 tn The plural form of the title emphasizes the
14 tn Or “awesome”; or “majestic.”
15 tn Heb “name,” which here stands metonymically for God’s reputation.
16 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
17 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
18 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
19 tn The plural form of the title emphasizes the
20 tn Or “awesome”; or “majestic.”
21 tn Heb “name,” which here stands metonymically for God’s reputation.
22 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
23 sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).
24 tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.
25 sn See the note on the phrase “the Holy One of Israel” in 1:4.
26 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
27 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
28 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
29 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
30 tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.
31 tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”