What does Psalm 87:5 mean by "This one and that one were born in her"? Text “Indeed, of Zion it will be said, ‘This one and that one were born in her,’ and the Most High Himself will establish her.” — Psalm 87:5 Literary Context Psalm 87 exalts Zion as Yahweh’s uniquely chosen city. Verses 4-6 present a litany of peoples—Rahab (Egypt), Babylon, Philistia, Tyre, Cush—nations historically hostile or distant from Israel. In the midst of that list the psalmist repeats a birth-register formula (vv. 4, 5) culminating in divine authentication: “The LORD will record, when He registers the peoples: ‘This one was born there’ ” (v. 6). Verse 5 sits at the structural center, shifting focus from foreign acknowledgment (v. 4) to Yahweh’s own proclamation. Historical-Cultural Frame Ancient Near-Eastern cities kept public registers of native sons for civic privileges. Archaeological parallels include Ugaritic bureaucratic tablets and Elephantine papyri where birthplace conferred land rights. Psalm 87 adopts that civic image and applies it eschatologically to Zion. Theological Meaning a. Covenant Inclusivity—God promises Abraham that “all nations” will be blessed (Genesis 12:3). Psalm 87 depicts the fulfillment: peoples once alien become naturalized citizens of Zion. b. Divine Initiative—The Most High “establishes” Zion (cf. Psalm 48:8); citizenship is God-conferred, not earned. c. Eschatological Zion—Prophets echo the motif: “Many nations shall come and say, ‘Come, let us go up to the mountain of the LORD’ ” (Micah 4:2); “Nation will not lift up sword against nation” (Isaiah 2:4). Psalm 87 anticipates that universal pilgrimage. Inter-Testamental And New Testament Fulfillment • Galatians 4:26: “The Jerusalem above is free, and she is our mother.” Paul applies Zion’s maternity to the church. • Hebrews 12:22-24 describes believers as having “come to Mount Zion… to the assembly of the firstborn who are enrolled in heaven,” directly echoing Psalm 87’s registry. • Revelation 21:24-27 pictures redeemed nations entering the New Jerusalem whose “names are written in the Lamb’s book of life.” Rabbinic And Early Christian Witness Second-Temple Jewish writings (e.g., Tobit 13:11-18; Jubilees 1:28) foresee Gentile inclusion. Early Church Fathers—e.g., Augustine, City of God XVIII.31—cite Psalm 87 as proof that the church, though multiethnic, is one “holy city.” Archæological Corroboration Of Zion’S Reality Excavations in the City of David (Eilat Mazar, 2005-10) uncovered 10th-century B.C. monumental structures corresponding to Jerusalem’s royal quarter. The Siloam Inscription (c. 700 B.C.) verifies Hezekiah’s tunnel (2 Kings 20:20). These finds confirm that biblical Zion was a tangible, administrative center capable of keeping “registries,” matching the psalm’s civic imagery. Practical Application • Identity—Believers possess an unshakeable spiritual birth certificate issued by God Himself. • Mission—Because citizenship is granted “in her,” evangelism invites outsiders to become insiders through Christ (Ephesians 2:12-22). • Worship—Glorify God for a salvation expansive enough to embrace “this one and that one,” yet intimate enough to name each entrant individually (Luke 10:20). Answering Common Objections Q: Isn’t the verse merely nationalistic? A: The inclusion of Gentile nations, not just Israelites, dismantles ethnic exclusivity and points to a salvific, not political, vision. Q: Does a figurative “birth” negate historical reality? A: No. The metaphor stands atop literal Jerusalem, a demonstrable locale. Scripture routinely unites concrete history with theological typology (e.g., Passover/Christ, 1 Corinthians 5:7). Conclusion “This one and that one were born in her” proclaims that God Himself confers true nativity—citizenship in the eternal Zion—upon peoples from every nation. The verse heralds the gospel’s global reach, validated by manuscript fidelity, archaeological affirmation, and the resurrection that guarantees the city’s ultimate establishment. |
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