Kejadian 7:15-16

7:15 Pairs ¹  of all creatures ²  that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, ³  just as God commanded him. Then the Lord shut him in.

Keluaran 12:27

12:27 then you will say, ‘It is the sacrifice ⁴  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁵  Egypt and delivered our households.’” The people bowed down low ⁶  to the ground,

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 32:6-7

32:6 For this reason every one of your faithful followers ¹⁰  should pray to you

while there is a window of opportunity. ¹¹ 

Certainly ¹²  when the surging water ¹³  rises,

it will not reach them. ¹⁴ 

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ¹⁵  (Selah)

Mazmur 57:1

Psalm 57 ¹⁶ 

For the music director; according to the al-tashcheth style; ¹⁷  a prayer ¹⁸  of David, written when he fled from Saul into the cave. ¹⁹ 

57:1 Have mercy on me, O God! Have mercy on me!

For in you I have taken shelter. ²⁰ 

In the shadow of your wings ²¹  I take shelter

until trouble passes.

Mazmur 91:1

Psalm 91 ²² 

91:1 As for you, the one who lives ²³  in the shelter of the sovereign One, ²⁴ 

and resides in the protective shadow ²⁵  of the mighty king ²⁶  –

Amsal 18:10

18:10 The name of the Lord ²⁷  is like ²⁸  a strong tower; ²⁹ 

the righteous person runs ³⁰  to it and is set safely on high. ³¹ 

Yesaya 26:20-21

26:20 Go, my people! Enter your inner rooms!

Close your doors behind you!

Hide for a little while,

until his angry judgment is over! ³² 

26:21 For look, the Lord is coming out of the place where he lives, ³³ 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ³⁴ 

Yeremia 39:18

39:18 I will certainly save you. You will not fall victim to violence. ³⁵  You will escape with your life ³⁶  because you trust in me. I, the Lord, affirm it!”’” ³⁷ 

Yeremia 45:5

45:5 Are you looking for great things for yourself? Do not look for such things. For I, the Lord, affirm ³⁸  that I am about to bring disaster on all humanity. ³⁹  But I will allow you to escape with your life ⁴⁰  wherever you go.”’”

Kolose 3:2-4

3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ⁴¹  life) appears, then you too will be revealed in glory with him.

[7:15]  ¹ tn Heb “two two” meaning “in twos.”

[7:15]  ² tn Heb “flesh.”

[7:16]  ³ tn Heb “Those that went in, male and female from all flesh they went in.”

[12:27]  ⁴ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁵ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁶ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[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.”

[32:6]  ¹⁰ tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[32:6]  ¹¹ tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (mÿtso’, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).

[32:6]  ¹² tn The Hebrew term רַק (raq) occasionally has an asseverative force.

[32:6]  ¹³ sn The surging water is here a metaphor for trouble that endangers one’s life.

[32:6]  ¹⁴ tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.

[32:7]  ¹⁵ tn Heb “[with] shouts of joy of deliverance you surround me.”

[57:1]  ¹⁶ sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.

[57:1]  ¹⁷ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.

[57:1]  ¹⁸ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[57:1]  ¹⁹ sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.

[57:1]  ²⁰ tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[57:1]  ²¹ sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).

[91:1]  ²² 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]  ²³ tn Heb “[O] one who lives.”

[91:1]  ²⁴ tn Traditionally “the Most High.”

[91:1]  ²⁵ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ²⁶ 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.

[18:10]  ²⁷ sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7) – here his power to protect.

[18:10]  ²⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[18:10]  ²⁹ tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.

[18:10]  ³⁰ sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).

[18:10]  ³¹ tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.

[26:20]  ³² tn Heb “until anger passes by.”

[26:21]  ³³ tn Heb “out of his place” (so KJV, ASV).

[26:21]  ³⁴ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[39:18]  ³⁵ sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.

[39:18]  ³⁶ tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.

[39:18]  ³⁷ tn Heb “Oracle of the Lord.”

[45:5]  ³⁸ tn Heb “oracle of the Lord.”

[45:5]  ³⁹ sn Compare Jer 25:31, 33. The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46-51 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1).

[45:5]  ⁴⁰ tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.

[3:4]  ⁴¹ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.