Psalms 87:4 · Bible study
Psalms 87:4 Commentary: Foreigners Born in Zion
Hebrew · 11 what the commentators say
Meaning in one sentence
What does it mean for God to count enemy nations as born in Zion? Explore the grammar, commentators, and theological significance of Psalm 87:4.
Research Summary
- Meaning: God declares that foreigners from enemy nations will be registered as native-born citizens of Zion.
- Key words: azkir (I will record/mention, Hiphil of zakar); yullad (was born, Niphal of yalad); yode'ai (those who know me, participle of yada).
- Main debate: Is this a literal prophecy of Gentile conversion and incorporation, or a poetic assertion of Zion’s superiority over worldly nations?
- Theological theme: Divine sovereignty over all peoples; universal scope of salvation; the Church as a multi-ethnic spiritual family.
- Best use: A prophetic basis for Gentile inclusion, linking the Old Testament hope of all nations worshipping in Zion to the Great Commission.
Translation Comparison
BSB Berean Standard Bible 2020
“I will mention Rahab and Babylon among those who know Me— along with Philistia, Tyre, and Cush— when I say, ‘This one was born in Zion.’”
WEB World English Bible 2000
I will record Rahab and Babylon among those who acknowledge me. Behold, Philistia, Tyre, and also Ethiopia: “This one was born there.”
KJV King James Version 1769
I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.
ASV American Standard Version 1901
I will make mention of Rahab and Babylon as among them that know me: Behold, Philistia, and Tyre, with Ethiopia: This one was born there.
YLT Young's Literal Translation 1898
I mention Rahab and Babel to those knowing Me, Lo, Philistia, and Tyre, with Cush! This one was born there.
Darby Darby Bible 1890
I will make mention of Rahab and Babylon among them that know me; behold Philistia, and Tyre, with Ethiopia: this [man] was born there.
Douay-Rheims Douay-Rheims Bible 1899
For my soul is filled with evils: and my life hath drawn nigh to hell.
Translations in other languages (10 available)
Yo me acordaré de Rahab y de Babilonia entre los que me conocen: he aquí Palestina, y Tiro, con Etiopía: éste nació allá.
Farei menção de Raabe e Babilônia aos que me conhecem; eis que da Filístia, Tiro e Cuxe se dirá : Este é nascido ali.
Je proclame l’ Égypte et Babylone parmi ceux qui me connaissent;
Ich will predigen lassen Rahab und Babel, daß sie mich kennen sollen. Siehe, die Philister und Tyrer samt den Mohren werden daselbst geboren.
Ik zal Rahab en Babel vermelden, onder degenen, die Mij kennen; ziet, de Filistijn, en de Tyrier, met den Moor, deze is aldaar geboren.
Io mentoverò l’Egitto e Babilonia fra quelli che mi conoscono: Ecco la Filistia e Tiro, con l’Etiopia: Ciascun d’essi è nato in Sion!
Wspomnę na Egipt, i na Babilon przed swymi znajomymi; oto i Filistyńczycy, i Tyryjczycy, i Murzyni rzeką, że się tu każdy z nich urodził.
ибо душа моя насытилась бедствиями, и жизнь моя приблизилась к преисподней.
我要提起 拉哈伯 和巴比倫人，是在認識我之中的；看哪，非利士 和泰爾 並 古實人，個個 生 在那裡。
Rahab and Babylon will be named among those who have knowledge of me; see, Philistia and Tyre, with Ethiopia; this man had his birth there.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 87:4
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that God is the speaker here, declaring that even the most powerful and hostile nations, Egypt (called Rahab), Babylon, Philistia, Tyre, and Cush (Ethiopia), will be acknowledged among those who know Him. The phrase “this one was born there” uses the passive verb yullad (Niphal perfect of yalad, “to be born”) with the adverb sham (“there”), referring to Zion from the preceding context. Cambridge Bible notes that by this divine edict each nation is “invested with the full rights and privileges of citizenship as though they had been born in Zion.” Matthew Henry sees a prophecy of Gentiles being “reckoned my people ... and admitted to the privileges of Zion as freely as a true-born Israelite.” The Hiphil verb azkir (from zakar, “to remember”) means “I will cause to be remembered” or “record,” indicating a solemn, public register. The participle yode‘ai (“those who know me”) implies a personal, covenantal acknowledgment, not mere information, but relational knowledge. Together these elements point to a divine promise that foreigners from every direction will be counted as native-born citizens of God’s holy city.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prophecy of Gentile conversion: Stressed by Cambridge Bible, Gill, and Matthew Henry; supported by cross-references like Isaiah 19:24-25 and Ephesians 2:12,19.
- Poetic assertion of Zion's superiority: Emphasized by Barnes and Clarke; reads 'born there' as a comparison of earthly honor with spiritual privilege, not necessarily literal proselytes.
- Divine decree of universal sovereignty: Focused on God's authority to register any person as His; less concerned with the mechanism of conversion; implied by Calvin's emphasis on God's prerogative.
What is clear: God declares that individuals from the great enemy nations are counted among those who know Him and are registered as native citizens of Zion, regardless of their ethnic origin.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Speaker identity | Most commentators identify God as the speaker in verse 4 (Cambridge, Gill, Jamieson-Fausset-Brown). | Some read it as the psalmist speaking on God's behalf (Barnes); the Geneva Notes leave it ambiguous. The surrounding context (v. 3 'spoken about you,' v. 5 'the Most High') favors God as speaker. |
| Meaning of 'born there' | All agree the phrase refers to being counted as a citizen or native of Zion (Jerusalem). | Some interpret it as literal conversion and incorporation into the covenant people (Cambridge, Gill, Matthew Henry). Others see it as a metaphorical comparison: to be born in Zion is more honorable than being born in any earthly nation (Barnes, Clarke). A third view reads it as God's sovereign decree of belonging, without specifying the timing or mode. |
| Rahab identification | Rahab is universally understood as a symbolic name for Egypt. | The origin of the name is debated: some derive it from Hebrew 'pride/arrogance' (Gill, Barnes); others connect it to a mythological sea monster (Cambridge, Keil & Delitzsch, Ellicott). The point of agreement is that Egypt is intended. |
| Scope of nations | The five nations listed are representative of the known world: Egypt (southwest), Babylon (northeast), Philistia (west), Tyre (northwest), Cush/Ethiopia (far south). | Some commentators (Wesley) see them as 'the constant enemies of Israel' broadly; others (Barnes) see them as famous places where earthly honor attaches. The inclusion of Babylon (not Assyria) suggests a post-exilic or late monarchic date. |
Historical & Cultural Context
Psalm 87 is a Korahite song celebrating Zion as God’s chosen city. Verses 1, 3 emphasize that Yahweh loves the gates of Zion more than all the dwellings of Jacob, a radical claim for a psalm likely composed either during Hezekiah’s reign (after the Assyrian retreat, when Babylon was emerging as a power) or during the post-exilic period. The four nations listed represent the known world: Egypt (Rahab) to the southwest, Babylon to the northeast, Philistia to the west, Tyre to the north, and Cush (Ethiopia) far to the south. Rahab is an emblematic name for Egypt, possibly derived from a mythological sea monster or the Hebrew word for “pride/arrogance” (Gill, Barnes). The term appears first in Isaiah 30:7 as a scornful nickname. Babylon, by the time of this psalm’s final form, had become the great world power that would destroy Jerusalem, yet here it is mentioned as among those who know God.
This list mirrors ancient Near Eastern “lists of peoples” that kings would inscribe to boast of conquered territories. But the psalm reverses the convention: God is not boasting of conquest but of incorporation. The verb “record” (azkir) echoes royal census language. The city of Zion, physically small and militarily weak, is elevated above these great empires. The phrase “this one was born there” uses the singular demonstrative zeh (“this one”), each individual from these nations is personally registered as a native of Zion. This fits the broader Old Testament theme of the ingathering of the nations (Isaiah 2:2, 4, 19:24, 25). The psalm’s setting in the temple liturgy would have reminded worshippers that God’s purposes extend beyond ethnic Israel to all peoples.
Textual Notes
The supplied sources note no significant textual variants for Psalm 87:4. The Masoretic Text is consistent across manuscripts. The LXX renders the verb as μνησθήσομαι (I will remember) and translates Rahab as an adjective rather than a proper name, but the meaning is not materially affected.
Reception History
The psalm has been read in both Jewish and Christian traditions as a prophecy of the inclusion of Gentiles. Early church fathers, such as Augustine, saw in it a foreshadowing of the Church drawn from all nations. Thomas Aquinas and later Reformed commentators (Calvin, Matthew Henry) applied it to the ingathering of believers through the gospel. In Jewish exegesis, the Targum interprets the nations as proselytes who will be accepted in the days of the Messiah. The verse continues to be used in worship settings that emphasize the universality of God's salvation, particularly in hymns that celebrate the gathering of peoples from every tribe and tongue.
Preaching This Verse
Three-point outline
- God names the unlikeliest citizens. Egypt (ancient oppressor), Babylon (future destroyer), Philistia (constant adversary), Tyre (proud merchant city), and distant Cush. No nation is too hostile to be included.
- Registration is God’s act, not human merit. The verb azkir (I will record) is a divine decree. Birth in Zion is a gift, not an accomplishment.
- Knowing God is the marker of citizenship. The phrase “among those who know me” defines the community. This knowledge is covenantal relationship, not ethnic descent.
Five-point outline
- God speaks, the psalm shifts from praise to divine announcement.
- Five nations span the compass points, all the world is represented.
- Rahab and Babylon head the list, the most fearsome powers are tamed and brought near.
- “This one was born there”, each foreigner gains a native’s identity in Zion.
- The result: joy and song (v. 7), inclusion leads to celebration.
Illustration hooks
- Naturalization ceremonies: New citizens take an oath and receive a certificate. God’s registry is more permanent, a heavenly birth certificate.
- Family reunions: Conversations often begin with “Where were you born?” In God’s kingdom, the answer for believers from any background is “in Zion.”
- Sports rivalries: Two opposing fans discover they were born in the same town. Suddenly the rivalry fades. The psalm envisions former enemies finding their shared birthplace in God’s city.
Questions your congregation is asking
- Does God really accept people from non-Christian backgrounds, even those raised in hostile ideologies?
- What does “born there” mean for someone who has never visited Israel?
- How does this Old Testament psalm connect to Jesus’ command to make disciples of all nations?
Leading a Discussion
Psalm 87:4 presents a stunning reversal: the nations that once opposed God are listed as citizens of Zion. The language of birth and registry would be familiar to an ancient audience (census lists, genealogies), but here it is applied to foreigners. As you discuss, consider how this shapes our understanding of God’s mission and the identity of His people.
Discussion questions
- Read Psalm 87:1, 7 aloud. What is the tone of the opening verses (v. 1, 3), and how does verse 4 change the focus?
- The verb azkir means “I will record” or “cause to remember.” Who is doing the recording, and why does that matter?
- The nations named include enemies and distant peoples. What does the list tell you about the scope of God’s plan?
- In verse 4 God says these nations are “among those who know me.” What does it mean to “know” God in this psalm? (Compare yada in Jeremiah 31:34 and Hosea 2:20.)
- The phrase “this one was born there” is singular. Why might the psalm use the singular for entire nations? How does that affect the way we read it?
- Some commentators see this as a literal prophecy of Gentile conversion (Cambridge, Gill); others read it as a poetic contrast between earthly honor and spiritual privilege (Barnes, Clarke). Which view seems more supported by the text, and why?
- How does this psalm prepare us for the New Testament teaching that all believers, Jewish and Gentile, are “fellow citizens with the saints” (Ephesians 2:19)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 17:8 | He stood and cried to the armies of Israel, and said to them, “Why have you come out to set your battle in array? Am I not a Philistine, and you servants to Saul? Choose a man for yourselves, and let him come down to me. |
| II Samuel 21:16 | and Ishbibenob, who was of the sons of the giant, the weight of whose spear was three hundred shekels of bronze in weight, he being armed with a new sword, thought he would kill David. |
| II Samuel 21:22 | These four were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants. |
| I Kings 10:1 | When the queen of Sheba heard of the fame of Solomon concerning Yahweh’s name, she came to test him with hard questions. |
| I Kings 10:29 | A chariot was imported from Egypt for six hundred shekels of silver, and a horse for one hundred fifty shekels; and so they exported them to all the kings of the Hittites and to the kings of Syria. |
| II Kings 20:17 | ‘Behold, the days come that all that is in your house, and that which your fathers have laid up in store to this day, will be carried to Babylon. Nothing will be left,’ says Yahweh. |
| II Kings 20:18 | ‘They will take away some of your sons who will issue from you, whom you will father; and they will be eunuchs in the palace of the king of Babylon.’” |
| Job 9:13 | “God will not withdraw his anger. The helpers of Rahab stoop under him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the foreign nations listed are not honorable when compared to Jerusalem. He quotes a Persian poet who makes the same point about his own city: beside it, all others are mere villages. For Clarke, Jerusalem alone deserves the title City.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that the psalmist names well‑known nations like Egypt and Babylon to make a pointed contrast. Even the honor of being born in those famous places cannot compare to the honor of being claimed by Zion. The "I" here is the psalmist himself, declaring that belonging to God’s people is the highest distinction of all.
Calvin's Commentaries Reformed 1564
Calvin observes that worldly people mistake God's temporary prosperity for true happiness, despising the church while indulging themselves. But God gives them good things only to later punish their ingratitude, while keeping his church lowly and afflicted until the proper time for vindication.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary emphasizes God solemnly acknowledging former enemy nations like Egypt, Babylon, Philistia, Tyre, and Ethiopia. By divine decree, each is granted full citizenship in Zion as if native-born, taming even the fiercest antagonists and incorporating them into God’s covenant people.
Geneva Bible Notes Reformed 1599
The Geneva note identifies Rahab as Egypt and Babel as Babylon, naming these once-hostile nations among those who will know God. The point is that even former enemies like Palestine, Tyre, and Ethiopia are counted as places where citizens of the true Zion are born.
Gill's Exposition of the Bible Baptist 1748
Gill identifies Rahab in this verse as Egypt, not Rahab the harlot, and reads the passage as a prophecy of future conversions. He sees partial fulfillment at Pentecost and expects a greater gathering of converts from Egypt, Babylon, Philistia, Tyre, and Ethiopia in the last days. The phrase "this man was born there" refers to spiritual rebirth through the Gospel preached in Zion.
Jamieson-Fausset-Brown Commentary Protestant 1871
This is what is spoken by God. to them . . . me —literally, "for My knowers," they are true worshippers ( Psa 36:10 ; Isa 19:21 ). These are mentioned as specimens. this —that is, nation was born there —Of each it is said, "This was born," or is a native of Zion, spiritually.
Lange's Commentary Reformed 1857
Lange reads this psalm as a prophetic declaration that hostile nations are incorporated into God's people not as conquered subjects but as children and citizens born in Zion. He sees a forecast of the New Testament concept of spiritual birth, where God acknowledges nations like Egypt and Babylon as those who know Him, enrolled as citizens of the heavenly city.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees a prophecy here of Gentiles being welcomed into Gods people through the gospel. He notes that those once counted as foreigners become fellow citizens with the saints, standing on equal footing with native-born Israelites as if born again in Zion.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley reads the place names as symbolic of all the enemies of God's people. Egypt, Babylon, and Philistia represent hostile nations that will not only be reconciled but fully united to the church. The mention of Tyre and Arabia shows that both nearby and distant peoples will be included.