King James Version
Psalms 87
7 verses with commentary
Glorious Things of You Are Spoken
A Psalm or Song for the sons of Korah. His foundation is in the holy mountains. for the sons: or, of the sons
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His foundation is in the holy mountains. This opening of Psalm 87 establishes God's sovereign choice of Zion (Jerusalem) as His dwelling place. The pronoun "His" refers to the LORD mentioned in the psalm's superscription, emphasizing divine ownership and initiative.
"Foundation" (יְסוּדָתוֹ/yesudato) means base, establishment, that upon which something is built. This suggests permanence, stability, and divine purpose. Unlike human kingdoms built on shifting political power, God's city rests on His eternal decree. Isaiah 28:16 echoes this: "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation."
"The holy mountains" (הַרְרֵי־קֹדֶשׁ/harrei-qodesh) refers specifically to Mount Zion and the surrounding hills of Jerusalem. "Holy" (qodesh) means set apart, consecrated, dedicated to God. These mountains are holy not by inherent nature but by divine designation—God chose this location for His name to dwell (Deuteronomy 12:5, 1 Kings 8:29).
Theologically, this verse establishes that God's work rests on His sovereign choice and unchangeable purpose. The New Testament applies this foundation imagery to Christ (1 Corinthians 3:11) and to the church built on apostolic teaching (Ephesians 2:20). What God establishes cannot be shaken, regardless of earthly kingdoms' rise and fall.
"Foundation" (יְסוּדָתוֹ/yesudato) means base, establishment, that upon which something is built. This suggests permanence, stability, and divine purpose. Unlike human kingdoms built on shifting political power, God's city rests on His eternal decree. Isaiah 28:16 echoes this: "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation."
"The holy mountains" (הַרְרֵי־קֹדֶשׁ/harrei-qodesh) refers specifically to Mount Zion and the surrounding hills of Jerusalem. "Holy" (qodesh) means set apart, consecrated, dedicated to God. These mountains are holy not by inherent nature but by divine designation—God chose this location for His name to dwell (Deuteronomy 12:5, 1 Kings 8:29).
Theologically, this verse establishes that God's work rests on His sovereign choice and unchangeable purpose. The New Testament applies this foundation imagery to Christ (1 Corinthians 3:11) and to the church built on apostolic teaching (Ephesians 2:20). What God establishes cannot be shaken, regardless of earthly kingdoms' rise and fall.
The LORD loveth the gates of Zion more than all the dwellings of Jacob.
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The LORD loveth the gates of Zion more than all the dwellings of Jacob. This verse reveals divine preference—God has chosen Zion above all other locations in Israel. This is remarkable because all Israel is covenant people, yet God expresses special love for one location.
"The LORD loveth" (אֹהֵב יְהוָה/ohev Yahweh) uses the covenant name Yahweh and the strong verb ahav (to love deeply, affectionately). This isn't mere preference but passionate love. God's emotions are engaged with the place He has chosen. This echoes Psalm 78:68: "But chose the tribe of Judah, the mount Zion which he loved."
"The gates of Zion" (שַׁעֲרֵי צִיּוֹן/sha'arei Tziyon) uses synecdoche—the gates represent the entire city. Ancient city gates were centers of commerce, justice, and public life. To love Zion's gates is to love all that happens there: worship, justice, community, and God's manifest presence. Gates also suggest access—through Zion's gates, people enter God's presence.
"More than all the dwellings of Jacob" (מִכֹּל מִשְׁכְּנוֹת יַעֲקֹב/mikol mishkenot Ya'aqov) acknowledges that all Israel belongs to God through covenant with Jacob, yet Zion holds special place. Mishkenot (dwellings, tabernacles) may recall the tabernacle's movements through Israel before finding permanent home in Jerusalem's temple. God's presence once moved among all Israel's tribes; now it centers in Zion.
This divine preference isn't arbitrary favoritism but purposeful election. God chose one place to manifest His presence, establish His name, and accomplish His redemptive purposes. This particularity—choosing specific people, places, and means—characterizes biblical revelation. God's universal purposes work through particular choices: Abraham, Israel, Jerusalem, ultimately Christ.
"The LORD loveth" (אֹהֵב יְהוָה/ohev Yahweh) uses the covenant name Yahweh and the strong verb ahav (to love deeply, affectionately). This isn't mere preference but passionate love. God's emotions are engaged with the place He has chosen. This echoes Psalm 78:68: "But chose the tribe of Judah, the mount Zion which he loved."
"The gates of Zion" (שַׁעֲרֵי צִיּוֹן/sha'arei Tziyon) uses synecdoche—the gates represent the entire city. Ancient city gates were centers of commerce, justice, and public life. To love Zion's gates is to love all that happens there: worship, justice, community, and God's manifest presence. Gates also suggest access—through Zion's gates, people enter God's presence.
"More than all the dwellings of Jacob" (מִכֹּל מִשְׁכְּנוֹת יַעֲקֹב/mikol mishkenot Ya'aqov) acknowledges that all Israel belongs to God through covenant with Jacob, yet Zion holds special place. Mishkenot (dwellings, tabernacles) may recall the tabernacle's movements through Israel before finding permanent home in Jerusalem's temple. God's presence once moved among all Israel's tribes; now it centers in Zion.
This divine preference isn't arbitrary favoritism but purposeful election. God chose one place to manifest His presence, establish His name, and accomplish His redemptive purposes. This particularity—choosing specific people, places, and means—characterizes biblical revelation. God's universal purposes work through particular choices: Abraham, Israel, Jerusalem, ultimately Christ.
Glorious things are spoken of thee, O city of God. Selah.
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Glorious things are spoken of thee, O city of God. Selah. This verse celebrates Zion's unique identity and the wonderful declarations made about God's chosen city. The address shifts from third person to direct second person—the psalmist now speaks to Zion itself, personalizing the city.
"Glorious things" (נִכְבָּדוֹת/nikkbadot) comes from kavod, meaning weight, honor, glory, splendor. Nikkbadot (glorious things, honorable matters) emphasizes exceptional worth and magnificence. These aren't ordinary statements but declarations of profound significance and beauty.
"Are spoken" (מְדֻבָּר/medubar) is passive participle—these glorious things are being spoken, continuously proclaimed. Present tense suggests ongoing witness: in temple worship, prophetic oracles, pilgrim songs, and personal testimony, glorious truths about Zion are constantly declared. The city itself becomes subject of divine revelation.
"O city of God" (עִיר הָאֱלֹהִים/ir ha'Elohim) identifies Zion's essential character—not merely David's capital or Israel's political center but God's city. Elohim (God) emphasizes divine ownership and presence. Psalm 46:4 proclaims: "There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High."
"Selah" (סֶלָה/selah) appears here and at verse 6, providing musical or liturgical pause for reflection. Its exact meaning is uncertain, but it likely signals a moment to contemplate what has been declared. After proclaiming glorious things about God's city, worshipers should pause to meditate on these truths.
The following verses (4-6) specify some of these glorious things: Gentile nations will be counted as citizens of Zion, the Most High Himself establishes the city, and God keeps a register of peoples. These revolutionary truths transcend ethnic and geographic boundaries, pointing toward the gospel's universal reach.
"Glorious things" (נִכְבָּדוֹת/nikkbadot) comes from kavod, meaning weight, honor, glory, splendor. Nikkbadot (glorious things, honorable matters) emphasizes exceptional worth and magnificence. These aren't ordinary statements but declarations of profound significance and beauty.
"Are spoken" (מְדֻבָּר/medubar) is passive participle—these glorious things are being spoken, continuously proclaimed. Present tense suggests ongoing witness: in temple worship, prophetic oracles, pilgrim songs, and personal testimony, glorious truths about Zion are constantly declared. The city itself becomes subject of divine revelation.
"O city of God" (עִיר הָאֱלֹהִים/ir ha'Elohim) identifies Zion's essential character—not merely David's capital or Israel's political center but God's city. Elohim (God) emphasizes divine ownership and presence. Psalm 46:4 proclaims: "There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High."
"Selah" (סֶלָה/selah) appears here and at verse 6, providing musical or liturgical pause for reflection. Its exact meaning is uncertain, but it likely signals a moment to contemplate what has been declared. After proclaiming glorious things about God's city, worshipers should pause to meditate on these truths.
The following verses (4-6) specify some of these glorious things: Gentile nations will be counted as citizens of Zion, the Most High Himself establishes the city, and God keeps a register of peoples. These revolutionary truths transcend ethnic and geographic boundaries, pointing toward the gospel's universal reach.
I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.
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God speaks of Gentile nations: "I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there" (Hebrew azkir Rachav u-Vavel l-yod-ay hineh Peleshet v-Tzor im-Kush zeh yullad-sham). "Rahab" symbolizes Egypt, "Babylon" Israel's oppressor—yet God claims them as birthplaces of His people. This astounding prophecy envisions Gentiles born into Zion, registered as citizens of God's city. Isaiah 19:23-25 similarly prophesies Egypt and Assyria worshiping with Israel. The New Testament fulfills this: Gentiles grafted into Israel (Romans 11), all believers citizens of heavenly Jerusalem (Hebrews 12:22-24).
And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.
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And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. This verse presents the stunning declaration that people from various nations will be considered native-born citizens of Zion, with God Himself guaranteeing this status. This represents one of Scripture's clearest Old Testament prophecies of universal gospel inclusion.
"And of Zion it shall be said" (וּלְצִיּוֹן יֵאָמַר/ul'Tziyon yei'amer) introduces prophetic declaration. The passive voice "shall be said" indicates divine decree—this isn't human wishful thinking but God's ordained future. What is spoken about Zion comes from divine authority.
"This and that man was born in her" (אִישׁ וָאִישׁ יֻלַּד־בָּהּ/ish va'ish yulad-bah) literally reads "man and man was born in her." The repetition "man and man" suggests many individuals, various persons, people from diverse backgrounds. Yulad (was born) emphasizes native citizenship—not converts or immigrants but those counted as born in Zion. Ancient citizenship was typically determined by birth; this verse extends that birthright to Gentiles.
The previous verse (not in our selection) names specific nations: Egypt (Rahab), Babylon, Philistia, Tyre, and Ethiopia—representing enemies and distant peoples. That these hostile nations would be registered as Zion-born is revolutionary. Imagine Israelites hearing that Babylonians (who destroyed Jerusalem) would be counted as natives of God's city!
"And the highest himself shall establish her" (וְהוּא יְכוֹנְנֶהָ עֶלְיוֹן/vehu yekhonneha Elyon) provides the guarantee. Elyon (the Highest, Most High) emphasizes God's supremacy over all nations and powers. Yekhonneha (shall establish, make firm, secure) promises divine action to accomplish this. God Himself will establish Zion as the multi-national city where all peoples find citizenship. This isn't Israel's political achievement but God's gracious work.
Theologically, this anticipates the gospel mystery revealed in Ephesians 2:11-22: Gentiles, once 'aliens from the commonwealth of Israel,' are now 'fellowcitizens with the saints, and of the household of God.' Through Christ, people from every nation become native-born citizens of God's kingdom, 'born again' (John 3:3-7) into God's family.
"And of Zion it shall be said" (וּלְצִיּוֹן יֵאָמַר/ul'Tziyon yei'amer) introduces prophetic declaration. The passive voice "shall be said" indicates divine decree—this isn't human wishful thinking but God's ordained future. What is spoken about Zion comes from divine authority.
"This and that man was born in her" (אִישׁ וָאִישׁ יֻלַּד־בָּהּ/ish va'ish yulad-bah) literally reads "man and man was born in her." The repetition "man and man" suggests many individuals, various persons, people from diverse backgrounds. Yulad (was born) emphasizes native citizenship—not converts or immigrants but those counted as born in Zion. Ancient citizenship was typically determined by birth; this verse extends that birthright to Gentiles.
The previous verse (not in our selection) names specific nations: Egypt (Rahab), Babylon, Philistia, Tyre, and Ethiopia—representing enemies and distant peoples. That these hostile nations would be registered as Zion-born is revolutionary. Imagine Israelites hearing that Babylonians (who destroyed Jerusalem) would be counted as natives of God's city!
"And the highest himself shall establish her" (וְהוּא יְכוֹנְנֶהָ עֶלְיוֹן/vehu yekhonneha Elyon) provides the guarantee. Elyon (the Highest, Most High) emphasizes God's supremacy over all nations and powers. Yekhonneha (shall establish, make firm, secure) promises divine action to accomplish this. God Himself will establish Zion as the multi-national city where all peoples find citizenship. This isn't Israel's political achievement but God's gracious work.
Theologically, this anticipates the gospel mystery revealed in Ephesians 2:11-22: Gentiles, once 'aliens from the commonwealth of Israel,' are now 'fellowcitizens with the saints, and of the household of God.' Through Christ, people from every nation become native-born citizens of God's kingdom, 'born again' (John 3:3-7) into God's family.
The LORD shall count, when he writeth up the people, that this man was born there. Selah.
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The psalm continues: "The LORD shall count, when he writeth up the people, that this man was born there" (Hebrew YHWH yis-por bikh-tov amim zeh yullad-sham). God "counts" and "writes"—maintaining a register of citizens. "This man was born there" is recorded for each individual. The image is the book of life (Exodus 32:32-33, Psalm 69:28, Philippians 4:3, Revelation 20:12-15). Citizenship in God's kingdom is documented, permanent, secured. The verse assures believers their names are written in heaven.
As well the singers as the players on instruments shall be there: all my springs are in thee.
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As well the singers as the players on instruments shall be there: all my springs are in thee. This verse envisions Zion's future celebration, where diverse peoples join in joyful worship and declare their complete dependence on God's city for life and blessing. The imagery shifts from citizenship registration (v.6) to celebratory worship (v.7).
"As well the singers as the players on instruments" (וְשָׁרִים כְּחֹלְלִים/vesharim kecholelim) depicts comprehensive worship. Sharim (singers) and cholelim (dancers, players) represent full musical celebration. Ancient worship included vocal praise, instrumental music, and dance—total bodily expression of joy. That both groups "shall be there" emphasizes Zion as the destination for universal worship. All nations will gather, not as coerced subjects but as joyful celebrants.
The phrase encompasses the variety of worshipers and forms of worship. Different peoples bring diverse musical traditions and expressions, yet all unite in celebrating God. This anticipates Revelation's vision of every nation, tribe, and tongue praising the Lamb (Revelation 7:9-10). Unity doesn't require uniformity; diversity enriches worship.
"All my springs are in thee" (כָּל־מַעְיָנַי בָּךְ/kol-ma'ayanai bakh) shifts to first person declaration. Ma'ayanai (my springs, my fountains) refers to sources of water—essential for life in arid Palestine. Springs meant survival, refreshment, fruitfulness, and blessing. To say "all my springs are in thee" declares total dependence on Zion for everything necessary for life.
This imagery recalls Psalm 36:9: "For with thee is the fountain of life: in thy light shall we see light." And Jeremiah 2:13: "For my people have committed two evils; they have forsaken me the fountain of living waters." Jesus applies this imagery to Himself: "If any man thirst, let him come unto me, and drink" (John 7:37), and promises the Samaritan woman "living water" that becomes "a well of water springing up into everlasting life" (John 4:10-14).
Theologically, this verse declares that all true life, blessing, refreshment, and fruitfulness come from God's presence in Zion. Just as physical springs provide water in desert, God provides spiritual life through His presence. To have one's springs in Zion means finding identity, purpose, joy, and eternal life in God's city—the community of believers united to Christ.
"As well the singers as the players on instruments" (וְשָׁרִים כְּחֹלְלִים/vesharim kecholelim) depicts comprehensive worship. Sharim (singers) and cholelim (dancers, players) represent full musical celebration. Ancient worship included vocal praise, instrumental music, and dance—total bodily expression of joy. That both groups "shall be there" emphasizes Zion as the destination for universal worship. All nations will gather, not as coerced subjects but as joyful celebrants.
The phrase encompasses the variety of worshipers and forms of worship. Different peoples bring diverse musical traditions and expressions, yet all unite in celebrating God. This anticipates Revelation's vision of every nation, tribe, and tongue praising the Lamb (Revelation 7:9-10). Unity doesn't require uniformity; diversity enriches worship.
"All my springs are in thee" (כָּל־מַעְיָנַי בָּךְ/kol-ma'ayanai bakh) shifts to first person declaration. Ma'ayanai (my springs, my fountains) refers to sources of water—essential for life in arid Palestine. Springs meant survival, refreshment, fruitfulness, and blessing. To say "all my springs are in thee" declares total dependence on Zion for everything necessary for life.
This imagery recalls Psalm 36:9: "For with thee is the fountain of life: in thy light shall we see light." And Jeremiah 2:13: "For my people have committed two evils; they have forsaken me the fountain of living waters." Jesus applies this imagery to Himself: "If any man thirst, let him come unto me, and drink" (John 7:37), and promises the Samaritan woman "living water" that becomes "a well of water springing up into everlasting life" (John 4:10-14).
Theologically, this verse declares that all true life, blessing, refreshment, and fruitfulness come from God's presence in Zion. Just as physical springs provide water in desert, God provides spiritual life through His presence. To have one's springs in Zion means finding identity, purpose, joy, and eternal life in God's city—the community of believers united to Christ.