Psalms 84:7

84:7 They are sustained as they travel along; ¹ 

each one appears ²  before God in Zion.

Psalms 87:1-3

Psalm 87 ³ 

Written by the Korahites; a psalm, a song.

87:1 The Lord’s city is in the holy hills. ⁴ 

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, ⁵ 

O city of God. (Selah)

Psalms 100:4

100:4 Enter his gates with thanksgiving,

and his courts with praise!

Give him thanks!

Praise his name!

Exodus 20:24

20:24 ‘You must make for me an altar made of earth, ⁶  and you will sacrifice on it your burnt offerings and your peace offerings, ⁷  your sheep and your cattle. In every place ⁸  where I cause my name to be honored ⁹  I will come to you and I will bless you.

Exodus 20:2

20:2 “I, ¹⁰  the Lord, am your God, ¹¹  who brought you ¹²  from the land of Egypt, from the house of slavery. ¹³ 

Exodus 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ¹⁴  from your enslavement to ¹⁵  the Egyptians, I will rescue you from the hard labor they impose, ¹⁶  and I will redeem you with an outstretched arm and with great judgments.

[84:7]  ¹ tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.

[84:7]  ² tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one” ) sense.

[87:1]  ³ sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.

[87:1]  ⁴ 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]  ⁵ 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.”

[20:24]  ⁶ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ⁷ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ⁸ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ⁹ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[20:2]  ¹⁰ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ¹¹ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ¹² tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ¹³ tn Heb “the house of slaves” meaning “the land of slavery.”

[6:6]  ¹⁴ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ¹⁵ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ¹⁶ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.