Mazmur 7:6

7:6 Stand up angrily, ¹  Lord!

Rise up with raging fury against my enemies! ² 

Wake up for my sake and execute the judgment you have decreed for them! ³ 

Mazmur 44:26

44:26 Rise up and help us!

Rescue us ⁴  because of your loyal love!

Mazmur 51:18

51:18 Because you favor Zion, do what is good for her! ⁵ 

Fortify ⁶  the walls of Jerusalem! ⁷ 

Mazmur 69:35-36

69:35 For God will deliver Zion

and rebuild the cities of Judah,

and his people ⁸  will again live in them and possess Zion. ⁹ 

69:36 The descendants of his servants will inherit it,

and those who are loyal to him ¹⁰  will live in it. ¹¹ 

Yesaya 14:32

14:32 How will they respond to the messengers of this nation? ¹² 

Indeed, the Lord has made Zion secure;

the oppressed among his people will find safety in her.

Yesaya 60:1

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ¹³  of the Lord shines on you!

Yesaya 60:10-14

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ¹⁴ 

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ¹⁵ 

60:12 Indeed, ¹⁶  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ¹⁷ 

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ¹⁸ 

I will bestow honor on my throne room. ¹⁹ 

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ²⁰ 

Yeremia 31:10-12

31:10 Hear what the Lord has to say, O nations.

Proclaim it in the faraway lands along the sea.

Say, “The one who scattered Israel will regather them.

He will watch over his people like a shepherd watches over his flock.”

31:11 For the Lord will rescue the descendants of Jacob.

He will secure their release ²¹  from those who had overpowered them. ²² 

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ²³  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

Yeremia 31:23

Judah Will Be Restored

31:23 The Lord God of Israel who rules over all ²⁴  says,

“I will restore the people of Judah to their land and to their towns.

When I do, they will again say ²⁵  of Jerusalem, ²⁶ 

‘May the Lord bless you, you holy mountain,

the place where righteousness dwells.’ ²⁷ 

Zakharia 1:12-13

1:12 The angel of the Lord then asked, “Lord who rules over all, ²⁸  how long before you have compassion on Jerusalem ²⁹  and the other cities of Judah which you have been so angry with for these seventy years?” ³⁰  1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me.

Zakharia 2:10-12

2:10 “Sing out and be happy, Zion my daughter! ³¹  For look, I have come; I will settle in your midst,” says the Lord. 2:11 “Many nations will join themselves to the Lord on the day of salvation, ³²  and they will also be my ³³  people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you. 2:12 The Lord will take possession of ³⁴  Judah as his portion in the holy land and he will choose Jerusalem once again.

[7:6]  ¹ tn Heb “in your anger.”

[7:6]  ² tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

[7:6]  ³ tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[44:26]  ⁴ tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

[51:18]  ⁵ tn Heb “do what is good for Zion in your favor.”

[51:18]  ⁶ tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:18]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[69:35]  ⁸ tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

[69:35]  ⁹ tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.

[69:36]  ¹⁰ tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.

[69:36]  ¹¹ sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.

[14:32]  ¹² sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

[60:1]  ¹³ tn Or “glory” (so most English versions).

[60:10]  ¹⁴ tn Heb “in my favor I will have compassion on you.”

[60:11]  ¹⁵ tn Or “led in procession.” The participle is passive.

[60:12]  ¹⁶ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ¹⁷ tn The infinitive absolute appears before the finite verb for emphasis.

[60:13]  ¹⁸ tn Or “holy place, sanctuary.”

[60:13]  ¹⁹ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[60:14]  ²⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[31:11]  ²¹ sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.

[31:11]  ²² tn Heb “from the hand/power of the one too strong for him.”

[31:12]  ²³ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[31:23]  ²⁴ tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.

[31:23]  ²⁵ tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.

[31:23]  ²⁶ tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.

[31:23]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:23]  ²⁷ sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.

[1:12]  ²⁸ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁰ sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.

[2:10]  ³¹ sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

[2:11]  ³² tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ³³ tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[2:12]  ³⁴ tn Heb “will inherit” (so NIV, NRSV).