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 20:2

20:2 May he send you help from his temple; ⁵ 

from Zion may he give you support!

Mazmur 110:2

110:2 The Lord ⁶  extends ⁷  your dominion ⁸  from Zion.

Rule in the midst of your enemies!

Mazmur 128:5

128:5 May the Lord bless you ⁹  from Zion,

that you might see ¹⁰  Jerusalem ¹¹  prosper

all the days of your life,

Mazmur 135:21

135:21 The Lord deserves praise in Zion ¹²  –

he who dwells in Jerusalem. ¹³ 

Praise the Lord!

Roma 11:26

11:26 And so ¹⁴  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

[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.

[20:2]  ⁵ tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.

[110:2]  ⁶ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ⁷ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁸ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[128:5]  ⁹ tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.

[128:5]  ¹⁰ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.

[128:5]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[135:21]  ¹² tn Heb “praised be the Lord from Zion.”

[135:21]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:26]  ¹⁴ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).