Mazmur 50:2

50:2 From Zion, the most beautiful of all places, ¹ 

God comes in splendor. ² 

Mazmur 134:3

134:3 May the Lord, the Creator of heaven and earth,

bless you ³  from Zion! ⁴ 

Mazmur 110:2

110:2 The Lord ⁵  extends ⁶  your dominion ⁷  from Zion.

Rule in the midst of your enemies!

Mazmur 135:21

135:21 The Lord deserves praise in Zion ⁸  –

he who dwells in Jerusalem. ⁹ 

Praise the Lord!

Mazmur 128:5

128:5 May the Lord bless you ¹⁰  from Zion,

that you might see ¹¹  Jerusalem ¹²  prosper

all the days of your life,

Mazmur 14:7

14:7 I wish the deliverance ¹³  of Israel would come from Zion!

When the Lord restores the well-being of his people, ¹⁴ 

may Jacob rejoice, ¹⁵ 

may Israel be happy! ¹⁶ 

Mazmur 53:6

53:6 I wish the deliverance ¹⁷  of Israel would come from Zion!

When God restores the well-being of his people, ¹⁸ 

may Jacob rejoice, ¹⁹ 

may Israel be happy! ²⁰ 

[50:2]  ¹ tn Heb “the perfection of beauty.”

[50:2]  ² tn Or “shines forth.”

[50:2]  sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

[134:3]  ³ tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.

[134:3]  ⁴ tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”

[110:2]  ⁵ 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]  ⁶ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁷ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[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.

[128:5]  ¹⁰ 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]  ¹¹ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.

[128:5]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:7]  ¹³ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ¹⁴ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[14:7]  ¹⁵ tn The verb form is jussive.

[14:7]  ¹⁶ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[53:6]  ¹⁷ tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ¹⁸ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ¹⁹ tn The verb form is jussive.

[53:6]  ²⁰ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.