Exegesis of Psalm 87:4 City Names

Psalm 87:4, in the Basic English Bible, reads: "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" ^[2]. This verse is part of a psalm that envisions Jerusalem as the city of God, where people from all nations become citizens ^[5]. The psalm begins by declaring "Glorious things are spoken about you, city of God" ^[3].

The passage lists several nations and cities that were historically significant, often as adversaries or powerful entities in the ancient world. "Rahab" is a poetic name for Egypt, frequently used in prophetic literature and psalms (e.g., Psalm 89:10, Isaiah 30:7) ^[1]. Babylon was a dominant Mesopotamian power that famously exiled the Judeans. Philistia, Tyre, and Ethiopia (Cush) represent other surrounding nations. Philistia was a long-standing enemy of Israel, Tyre was a prominent Phoenician city known for its wealth and maritime trade, and Ethiopia represented the distant south.

The core interpretive challenge of Psalm 87:4 lies in the phrase "this man had his birth there" or similar translations, and how these foreign nations are "named among those who have knowledge of me." The Tyndale House commentary suggests that this psalm envisions Jerusalem becoming an international city where believers from all nations hold citizenship ^[4]. God is depicted as keeping a record of all who confess Him as their Lord ^[4]. This implies a future ingathering where former enemies or distant nations are recognized as having a spiritual birthright within Zion.

The concept of "birth" in this context is not necessarily a physical one but a spiritual or adoptive one, signifying inclusion into the community of God's people. The idea that these nations will be "named among those who have knowledge of me" suggests a transformation where their identity is redefined in relation to God and Zion. This contrasts with their historical roles as foreign powers, often hostile to Israel.

The mention of "Zion" throughout the Psalms refers to Jerusalem, particularly as the location of the Temple and God's earthly palace ^{[5, 9]}. The psalms frequently celebrate or anticipate being within the gates of this city ^[12]. Augustine of Hippo, a prominent patristic theologian, interpreted the concept of Jerusalem as the "city of God," where believers would ultimately see God in eternal peace and become citizens ^[10]. He also spoke of the "union of citizenship" in this heavenly Jerusalem, where there would be no tempters or want, only perfect bliss ^[11].

The naming of cities in biblical texts can carry significant symbolic weight. For instance, in the Babylonian Talmud, Rav and Shmuel discuss the naming of the Egyptian cities Pithom and Raamses, debating whether one name was primary and the other an appellation reflecting a characteristic of the city, such as buildings collapsing and needing to be rebuilt ^{[6, 7, 8]}. While this specific rabbinic discussion is about Exodus 1:11, it illustrates the depth of interpretation given to city names and their underlying meanings in Jewish tradition. In Psalm 87:4, the naming of these foreign cities within the context of Zion's glory suggests a profound shift in their spiritual status.

Sources

Treasury of Scripture Knowledge “Psalms 93:4 cross-references: Job 38:11, Psalms 29:4, Psalms 65:7, Psalms 89:6, Psalms 89:9, Psalms 92:8, Psalms 114:3, Jeremiah 5:22, Mark 4:37”
Psalms “Psalms 87:4 (BBE) — 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.”
Psalms “Glorious things are spoken about you, city of God. Selah. -- Psalms 87:3”
Psalms (Protestant academic) “Tyndale House on Psalms 87:4: 87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).”
Psalms (Protestant academic) “Tyndale House on Psalms 87:1: Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens. 87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 11a.19: The verse states that the names of the cities they built were “Pithom and Raamses” (Exodus 1:11). Rav and Shmuel disagree as to the precise interpretation of this verse, both assuming that only one city was built, which had primary and secondary names. One says that Pithom was its real name, and why was it called Raamses? It is an appellation indicating that as the buildings were constructed they collapsed [ mitroses ] one by one and needed to be rebuilt. And one says that Raamses was its real name, and why was it called Pithom? Because the opening of the abyss”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99b.21:19: The verse states that the names of the cities they built were “Pithom and Raamses” (Exodus 1:11). Rav and Shmuel disagree as to the precise interpretation of this verse, both assuming that only one city was built, which had primary and secondary names. One says that Pithom was its real name, and why was it called Raamses? It is an appellation indicating that as the buildings were constructed they collapsed [ mitroses ] one by one and needed to be rebuilt. And one says that Raamses was its real name, and why was it called Pithom? Because the opening of the ab”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.21:19: The verse states that the names of the cities they built were “Pithom and Raamses” (Exodus 1:11). Rav and Shmuel disagree as to the precise interpretation of this verse, both assuming that only one city was built, which had primary and secondary names. One says that Pithom was its real name, and why was it called Raamses? It is an appellation indicating that as the buildings were constructed they collapsed [ mitroses ] one by one and needed to be rebuilt. And one says that Raamses was its real name, and why was it called Pithom? Because the opening of the ab”
Lamentations (Protestant academic) “Tyndale House on Lamentations 1:4: 1:4 Jerusalem (Hebrew Zion): In the Psalms and in the prophetic books, Zion represents the city of Jerusalem. In Lamentations, Zion is a poetic name for the city, even in ruins. Hebrews 12:22-24 speaks of the heavenly Zion (see also Rev 14:1-5). • The annual festivals in Jerusalem were the Passover, Unleavened Bread, First Harvest, Harvest (Pentecost), Trumpets, the Day of Atonement, and Shelters (Tabernacles). • The main duties of the priests were carried out in the Temple and its surrounding area. Since the Temple was in ruins, they had no jobs and hence no”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CXXXV.(5) (part 9): to see God in eternal peace, being made citizens of Jerusalem, the city of God.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CXXXVII.(3) (part 4): at once, "if I prefer not Jerusalem in the height of my joy." For there is the height of joy where we enjoy God, where we are safe of united brotherhood, and the union of citizenship. There no tempter shall assail us, no one be able so much as to urge us on to any allurement: there nought will delight us but good: there all want will die, there perfect bliss will dawn on us. 10. Then he turneth to God in prayer against the enemies of that city. "Remember, O Lord, the children of Edom" (ver. 7). Edom is the same who is ”
Psalms (Protestant academic) “Tyndale House on Psalms 122:2: 122:2 Several psalms celebrate or look forward to being inside the gates of the city (9:14; 87:2; 100:4; 118:19).”

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