1 Raja-raja 17:5

17:5 So he did ¹  as the Lord told him; he went and lived in the Kerith Valley near the Jordan.

1 Raja-raja 17:9

17:9 “Get up, go to Zarephath in Sidonian territory, and live there. I have already told ²  a widow who lives there to provide for you.”

Mazmur 12:7-8

12:7 You, Lord, will protect them; ³ 

you will continually shelter each one from these evil people, ⁴ 

12:8 for the wicked seem to be everywhere, ⁵ 

when people promote evil. ⁶ 

Mazmur 31:20

31:20 You hide them with you, where they are safe from the attacks ⁷  of men; ⁸ 

you conceal them in a shelter, where they are safe from slanderous attacks. ⁹ 

Mazmur 91:1

Psalm 91 ¹⁰ 

91:1 As for you, the one who lives ¹¹  in the shelter of the sovereign One, ¹² 

and resides in the protective shadow ¹³  of the mighty king ¹⁴  –

Yeremia 36:26

36:26 He also ordered Jerahmeel, who was one of the royal princes, ¹⁵  Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.

Yohanes 8:59

8:59 Then they picked up ¹⁶  stones to throw at him, ¹⁷  but Jesus hid himself and went out from the temple area. ¹⁸ 

[17:5]  ¹ tn Heb “So he went and did.”

[17:9]  ² tn Heb “Look, I have commanded.”

[12:7]  ³ tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.

[12:7]  ⁴ tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.

[12:8]  ⁵ tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.

[12:8]  ⁶ tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”

[31:20]  ⁷ tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”

[31:20]  ⁸ tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.

[31:20]  ⁹ tn Heb “you conceal them in a shelter from the strife of tongues.”

[91:1]  ¹⁰ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ¹¹ tn Heb “[O] one who lives.”

[91:1]  ¹² tn Traditionally “the Most High.”

[91:1]  ¹³ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹⁴ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[36:26]  ¹⁵ tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.

[8:59]  ¹⁶ tn Grk “they took up.”

[8:59]  ¹⁷ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹⁸ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”