Psalms 68:18

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 

Psalms 76:2

76:2 He lives in Salem; ⁶ 

he dwells in Zion. ⁷ 

Psalms 135:21

135:21 The Lord deserves praise in Zion ⁸  –

he who dwells in Jerusalem. ⁹ 

Praise the Lord!

Psalms 135:1

Psalm 135 ¹⁰ 

135:1 Praise the Lord!

Praise the name of the Lord!

Offer praise, you servants of the Lord,

Psalms 8:1

Psalm 8 ¹¹ 

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 

Psalms 8:1

Psalm 8 ¹⁷ 

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 

Isaiah 8:18

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.

Isaiah 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ²⁵  acts mightily ²⁶  among you!”

Isaiah 57:15

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 

Joel 3:21

3:21 I will avenge ³⁰  their blood which I had not previously acquitted.

It is the Lord who dwells in Zion!

Ephesians 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Hebrews 12:22

12:22 But you have come to Mount Zion, the city ³¹  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Revelation 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

[68:18]  ¹ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ² tn Heb “you have taken captives captive.”

[68:18]  ³ tn Or “gifts.”

[68:18]  ⁴ tn Or “among.”

[68:18]  ⁵ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[76:2]  ⁶ sn Salem is a shorter name for Jerusalem (see Gen 14:18).

[76:2]  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).

[135:21]  ⁸ tn Heb “praised be the Lord from Zion.”

[135:21]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[135:1]  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.

[8:1]  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.

[8:1]  ¹² tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.

[8:1]  ¹³ tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

[8:1]  ¹⁴ tn Or “awesome”; or “majestic.”

[8:1]  ¹⁵ tn Heb “name,” which here stands metonymically for God’s reputation.

[8:1]  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.

[8:1]  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.

[8:1]  ¹⁸ tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.

[8:1]  ¹⁹ tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

[8:1]  ²⁰ tn Or “awesome”; or “majestic.”

[8:1]  ²¹ tn Heb “name,” which here stands metonymically for God’s reputation.

[8:1]  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.

[8:18]  ²³ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  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.

[12:6]  ²⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁶ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[57:15]  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.

[57:15]  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.

[57:15]  ²⁹ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[3:21]  ³⁰ tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.

[12:22]  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.”