Ayub 1:10

1:10 Have you ¹  not made a hedge ²  around him and his household and all that he has on every side? You have blessed ³  the work of his hands, and his livestock ⁴  have increased ⁵  in the land.

Ayub 15:8

15:8 Do you listen in on God’s secret council? ⁶ 

Do you limit ⁷  wisdom to yourself?

Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ⁸ 

and he reveals his covenantal demands to them. ⁹ 

Mazmur 27:5

27:5 He will surely ¹⁰  give me shelter ¹¹  in the day of danger; ¹² 

he will hide me in his home; ¹³ 

he will place me ¹⁴  on an inaccessible rocky summit. ¹⁵ 

Mazmur 91:1

Psalm 91 ¹⁶ 

91:1 As for you, the one who lives ¹⁷  in the shelter of the sovereign One, ¹⁸ 

and resides in the protective shadow ¹⁹  of the mighty king ²⁰  –

Amsal 3:32

3:32 for one who goes astray ²¹  is an abomination ²²  to the Lord,

but he reveals ²³  his intimate counsel ²⁴  to the upright.

Kolose 3:3

3:3 for you have died and your life is hidden with Christ in God.

[1:10]  ¹ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ² tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ³ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁴ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁵ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[15:8]  ⁶ tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30,31). Job seemed to them to claim to have access to the mind of God.

[15:8]  ⁷ tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.”

[25:14]  ⁸ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ⁹ tn Heb “and his covenant, to make them know.”

[27:5]  ¹⁰ tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.

[27:5]  ¹¹ tn Heb “he will hide me in his hut.”

[27:5]  ¹² tn Or “trouble.”

[27:5]  ¹³ tn Heb “tent.”

[27:5]  ¹⁴ tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.

[27:5]  ¹⁵ tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.

[91:1]  ¹⁶ 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]  ¹⁷ tn Heb “[O] one who lives.”

[91:1]  ¹⁸ tn Traditionally “the Most High.”

[91:1]  ¹⁹ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ²⁰ 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.

[3:32]  ²¹ tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).

[3:32]  ²² tn Heb “abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.

[3:32]  ²³ tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.

[3:32]  ²⁴ tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.