Psalms 69:35

Translation
King James Version
For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.
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KJV (with Strong's)
For God H430 will save H3467 H8686 Zion H6726, and will build H1129 H8799 the cities H5892 of Judah H3063: that they may dwell H3427 H8804 there, and have it in possession H3423 H8804.
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Complete Jewish Bible
For God will save Tziyon, he will build the cities of Y'hudah. [His people] will settle there and possess it.
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Berean Standard Bible
For God will save Zion and rebuild the cities of Judah, that they may dwell there and possess it.
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American Standard Version
For God will save Zion, and build the cities of Judah; And they shall abide there, and have it in possession.
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World English Bible Messianic
For God will save Zion, and build the cities of Judah. They shall settle there, and own it.
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Geneva Bible (1599)
For God will saue Zion, and builde the cities of Iudah, that men may dwell there and haue it in possession.
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Young's Literal Translation
For God doth save Zion, And doth build the cities of Judah, And they have dwelt there, and possess it.
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See also
Psalms 51:18Isaiah 44:26Isaiah 46:13Psalms 48:11Psalms 48:13Obadiah 1:17Psalms 102:16
In the KJVVerse 14,971 of 31,102

Study This Verse

SUMMARY

Psalm 69:35 marks a profound and redemptive turning point within a psalm otherwise dominated by intense lament and suffering, shifting abruptly to a powerful declaration of divine promise and unwavering hope. This verse anticipates God's future, active, and sovereign intervention, assuring His people of comprehensive restoration, secure dwelling, and lasting possession of their land and heritage. It transforms the psalmist's cry of deep distress into a confident affirmation of God's immutable covenant faithfulness and ultimate triumph over all adversity, pointing to a future where divine justice and blessing prevail.

CONTEXT

  • Literary Context: Psalm 69 is a deeply personal and often harrowing psalm of lament, traditionally attributed to David, where the psalmist pours out his soul in the midst of overwhelming suffering, persecution, and reproach. He describes feeling isolated, slandered, and abandoned, even by those close to him, using vivid imagery of drowning and being consumed by enemies to reflect his profound distress. This psalm is notably rich in messianic prophecy, with numerous verses foreshadowing the suffering of Christ, such as the unprovoked hatred mentioned in Psalm 69:4, the consuming zeal for God's house in Psalm 69:9, and the offering of gall and vinegar in Psalm 69:21. However, the psalm undergoes a dramatic and unexpected shift in tone from verse 34 onwards, transitioning from a plea for judgment on enemies to a confident declaration of God's ultimate salvation and restoration for Zion and Judah. This sudden turn highlights the psalmist's unwavering faith in God's covenant promises, even in the darkest valleys of affliction, anticipating a future where divine justice and faithfulness ultimately prevail.
  • Historical & Cultural Context: The concepts of "Zion" and "Judah" are central to Israelite identity, worship, and national consciousness. Zion, often synonymous with Jerusalem, represents the dwelling place of God, the spiritual and governmental center of the nation, and the focal point of divine blessing. Judah refers to the tribal territory and the kingdom, embodying the physical land and its cities, which were tangible signs of God's covenant faithfulness. The land was promised to Abraham and his descendants as an eternal possession (Genesis 12:7), and its security and flourishing were directly linked to Israel's obedience to the covenant. Throughout Israel's history, periods of national distress, such as foreign invasion, exile, or internal decay, often led to the desolation of cities and the loss of secure dwelling. In such contexts, the promise of God saving Zion and rebuilding the cities of Judah would resonate deeply, speaking to a restoration of national integrity, spiritual vitality, and secure habitation, echoing the profound longing for a return to covenant blessings and divine protection from their enemies.
  • Key Themes: This verse powerfully articulates several crucial theological themes. Firstly, Divine Restoration is paramount, emphasizing God's active, sovereign role in reversing desolation and bringing about comprehensive renewal. It's not merely a physical rebuilding but a spiritual and societal revitalization, underscoring God's unwavering commitment to His covenant people. Secondly, the theme of Security and Possession is highlighted by the assurance that "they may dwell there, and have it in possession." This speaks to a permanent, peaceful, and rightful habitation, fulfilling ancient promises of an inheritance in the land, free from threat and displacement. This theme finds its ultimate eschatological fulfillment in God's eternal kingdom, where His people will dwell securely with Him forever, as envisioned in Revelation 21:3-4. Lastly, the verse powerfully conveys Hope Amidst Suffering. Coming at the culmination of a psalm of profound lament, it serves as a beacon, reminding believers that even when overwhelmed by adversity, God's long-term plans for salvation and restoration remain steadfast. It transforms the immediate pain into an anticipation of ultimate triumph and divine faithfulness, anchoring the psalmist's hope in God's character and promises rather than present circumstances.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Save (Hebrew, yâshaʻ', H3467): This primitive root signifies being "open, wide, or free," leading to the implication of being safe. Causatively, it means "to free or succor," encompassing a broad range of actions including defending, delivering, helping, preserving, rescuing, and bringing salvation or victory. In this context, God's act of "saving" Zion implies a comprehensive intervention that liberates His people from all forms of distress, establishing them in a state of security, flourishing, and wholeness, moving them from constraint to freedom and safety.
  • Build (Hebrew, bânâh', H1129): This primitive root means "to build" both literally and figuratively. It can refer to constructing physical structures, but also to establishing, confirming, repairing, setting up, and even obtaining children (as in building a family). Here, God's promise to "build" the cities of Judah signifies far more than mere physical reconstruction after desolation. It implies a complete re-establishment of societal order, spiritual vitality, and national flourishing, indicating a comprehensive renewal of the community, its institutions, and its very fabric.
  • Possession (Hebrew, yârash', H3423): This primitive root means "to occupy (by driving out previous tenants, and possessing in their place)." By implication, it means to seize, to rob, or to inherit. It also carries the sense of expelling others, or even impoverishing/ruining. In this verse, the positive connotation is emphasized: it assures that the restored people will not merely visit or temporarily inhabit the land, but will permanently and rightfully possess it as their enduring heritage. This strongly echoes the foundational covenant promises made to Abraham regarding the land of Canaan as an inheritance for his descendants (Genesis 15:7), secured by divine decree.

Verse Breakdown

  • "For God will save Zion,": This opening clause declares God's sovereign and decisive action, establishing the divine agent of salvation. The conjunction "For" connects this promise to the preceding expressions of hope and praise (Psalm 69:30-34), indicating that God's character and past acts of deliverance guarantee future salvation. "Zion" here refers not only to the physical city of Jerusalem, the capital and religious center, but also symbolically to the community of God's people, the spiritual heart of His covenant. God's salvation is comprehensive, encompassing deliverance from all forms of distress, oppression, and desolation, and the establishment of His people in security and well-being.
  • "and will build the cities of Judah:": This clause parallels "save Zion," expanding the scope of God's restorative work to the broader region of Judah, the tribal territory and kingdom. "Building" signifies not just physical reconstruction after periods of destruction or neglect but also the re-establishment of thriving communities, economic stability, social order, and a renewed sense of national identity. It underscores God's commitment to the holistic well-being of His people and their land, ensuring their prosperity and flourishing as a restored nation.
  • "that they may dwell there,": This clause specifies the immediate purpose and blessed outcome of God's saving and building work: to enable His people to reside securely and permanently in their land. It speaks to an end to displacement, exile, or the constant threat of invasion, providing a profound sense of stability, peace, and belonging. The ability to "dwell" implies a settled existence, free from fear and persecution, a fundamental aspect of covenant blessing and a return to a state of shalom.
  • "and have it in possession.": This final clause reinforces the permanence and rightful ownership of the land. It harks back to the foundational promise of the land as an inheritance, emphasizing that the restored people will not merely occupy it temporarily but will truly possess it as their God-given heritage, a secure and enduring inheritance. This signifies a complete and lasting restoration of their covenant relationship with God and their place in His promised land, fulfilling ancient promises of an eternal inheritance.

Literary Devices

Psalm 69:35 employs several powerful literary devices that amplify its message of hope and restoration. The most prominent is the dramatic Shift in Tone from the preceding verses, which are characterized by intense lament, imprecation, and expressions of profound suffering. This sudden transition to a declaration of confident hope and divine promise underscores the psalmist's unwavering faith in God's ultimate faithfulness, even when circumstances appear dire and overwhelming. Parallelism is evident in the pairing of "Zion" and "cities of Judah," where the specific (Zion, representing Jerusalem) is broadened to the general (cities of Judah), reinforcing the comprehensive and widespread nature of God's restorative work across the entire land. This also functions as Metonymy, where "Zion" and "cities of Judah" stand in for the entire people of Israel and their national life. Furthermore, Symbolism is at play, with "Zion" representing not only the physical city but also the spiritual community of God's people, the place of His dwelling, and the center of His redemptive plan. The divine acts of "saving" and "building" are symbolic of God's overarching power to bring life out of death, order out of chaos, and flourishing out of desolation, demonstrating His ultimate sovereignty and redemptive purpose.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalm 69:35 stands as a powerful testament to God's unwavering faithfulness to His covenant promises, transforming a psalm of profound suffering into a declaration of ultimate hope. It affirms that despite human failure, national desolation, or intense personal anguish, God remains committed to the restoration and flourishing of His people. This verse articulates a deep eschatological hope, pointing beyond immediate circumstances to a future where God's saving and building work culminates in a secure and eternal dwelling for His chosen ones. It underscores the active, sovereign nature of God, who intervenes in history to fulfill His redemptive purposes, ensuring that His people will ultimately inherit the blessings He has promised. This promise of restoration and secure dwelling is a recurring theme throughout prophetic literature, offering comfort and assurance to God's people in times of distress.

REFLECTION AND APPLICATION

Psalm 69:35 offers profound encouragement and a powerful anchor for believers navigating seasons of personal or communal distress. It reminds us that even when our prayers are filled with lament, our hearts are heavy with suffering, and circumstances seem dire, God's ultimate plan is one of restoration, security, and flourishing. This verse calls us to cultivate a steadfast hope, trusting that the God who promises to "save Zion" and "build the cities of Judah" is the same God who actively works to redeem and rebuild our broken lives, relationships, and communities. It invites us to look beyond immediate trials and fleeting pain to the assured hope of God's eternal kingdom, where true peace, security, and belonging will be fully realized in His presence. Our present struggles are not the final word; rather, God's faithful promises of salvation and comprehensive restoration are the ultimate reality that shapes our future and sustains our hope.

Questions for Reflection

  • How does the dramatic shift from lament to confident hope in Psalm 69 inform your own approach to prayer during times of intense suffering or uncertainty?
  • In what specific areas of your life, your family, or your community do you long for God to "save" and "build," and how does this verse encourage your faith in His restorative power?
  • What does it mean for you personally to "dwell" securely and "have in possession" the promises of God, both in your present spiritual journey and in the anticipation of His eternal kingdom?

FAQ

Is the promise in Psalms 69:35 exclusively for ancient Israel, or does it have broader application today?

Answer: While the immediate historical context of Psalms 69:35 refers to the physical restoration of Zion and the cities of Judah for the people of Israel, its theological principles and ultimate fulfillment extend far beyond. Biblically, "Zion" often symbolizes God's dwelling place and His people, which in the New Testament is understood to include the Church, the spiritual Israel comprised of both Jews and Gentiles united in Christ (Romans 9:6-8). Therefore, the promise of God saving and building speaks to His ongoing work of salvation, restoration, and establishing His kingdom among all who believe. It assures believers of spiritual security, a place in God's eternal dwelling (Hebrews 12:22), and the ultimate renewal of all things in the new heavens and new earth (Revelation 21:1-4). Thus, it has profound spiritual and eschatological application for believers today, offering hope for both personal and cosmic restoration.

CHRIST-CENTERED FULFILLMENT

Psalm 69:35, with its declaration of God saving Zion and building the cities of Judah, finds its ultimate and most profound fulfillment in Jesus Christ and His redemptive work. While the psalm vividly portrays the psalmist's deep suffering, many New Testament passages explicitly apply these very sufferings to Christ, marking Psalm 69 as deeply messianic. For instance, Jesus' zeal for God's house is echoed in John 2:17, and the reproach He endured is noted in Romans 15:3. The lament of the psalmist becomes the prophetic cry of the suffering Messiah. It is through Christ's atoning sacrifice on the cross and His glorious resurrection that God's ultimate salvation is secured, not just for a physical land, but for all humanity. Jesus Himself is the foundation and cornerstone of the new spiritual "Zion," the Church, which He promised to build (Matthew 16:18) and continues to expand through the power of the Holy Spirit. The promise that "they may dwell there, and have it in possession" is realized in Christ, who grants believers eternal life and an imperishable inheritance in His heavenly kingdom (1 Peter 1:3-5). He is the one who brings about the ultimate restoration of all things, establishing a new covenant and ushering in the New Jerusalem, where God's people will dwell securely with Him forever, fulfilling the deepest longings for peace, security, and possession that Psalm 69:35 so powerfully foreshadows (Revelation 21:1-4).

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Commentary on Psalms 69 verses 30–36

The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.

I. He resolves to praise God himself, not doubting but that therein he should be accepted of him (Psa 69:30, Psa 69:31): "I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving;" for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (Psa 69:31), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted - the calves of our lips, not the calves of the stall, Heb 13:15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.

II. He encourages other good people to rejoice in God and continue seeking him (Psa 69:32, Psa 69:33): The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.

III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, Psa 69:34. Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, Psa 69:35, Psa 69:36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be res unius aetatis - a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–36. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 69
Hear thou another thing also: "for God shall save Sion" [Psalm 69:35]. He restores His Church, the faithful Gentiles He does incorporate with His Only-Begotten; He beguiles not them that believe in Him of the reward of His promise. "For God shall save Sion; and there shall be built the cities of Juda." These same are the Churches. Let no one say, when shall it come to pass that there be built the cities of Juda? O that you would acknowledge the Edifice, and be a living stone, that you might enter into Her. Even now the cities of Juda are being built. For Juda is interpreted confession. By confession of humility there are being built the cities of Juda: in order that there may remain without the proud, who blush to confess.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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