Mazmur 5:11-12
Konteks5:11 But may all who take shelter 1 in you be happy! 2
May they continually 3 shout for joy! 4
Shelter them 5 so that those who are loyal to you 6 may rejoice! 7
5:12 Certainly 8 you reward 9 the godly, 10 Lord.
Like a shield you protect 11 them 12 in your good favor. 13
Mazmur 31:17-20
Konteks31:17 O Lord, do not let me be humiliated,
for I call out to you!
May evil men be humiliated!
May they go wailing to the grave! 14
31:18 May lying lips be silenced –
lips 15 that speak defiantly against the innocent 16
with arrogance and contempt!
31:19 How great is your favor, 17
which you store up for your loyal followers! 18
In plain sight of everyone you bestow it on those who take shelter 19 in you. 20
31:20 You hide them with you, where they are safe from the attacks 21 of men; 22
you conceal them in a shelter, where they are safe from slanderous attacks. 23
Mazmur 34:21-22
Konteks34:21 Evil people self-destruct; 24
those who hate the godly are punished. 25
34:22 The Lord rescues his servants; 26
all who take shelter in him escape punishment. 27
[5:11] 1 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 2 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 3 tn Or perhaps more hyperbolically, “forever.”
[5:11] 4 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 5 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 6 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 7 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 9 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 10 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 11 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 12 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 13 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[31:17] 14 tn The verb יִדְּמוּ (yiddÿmu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”
[31:18] 15 tn Heb “the [ones which].”
[31:19] 17 tn Or “How abundant are your blessings!”
[31:19] 18 tn Heb “for those who fear you.”
[31:19] 19 tn “Taking shelter” in the
[31:19] 20 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
[31:20] 21 tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”
[31:20] 22 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] 23 tn Heb “you conceal them in a shelter from the strife of tongues.”
[34:21] 24 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
[34:21] 25 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
[34:22] 26 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 27 tn “Taking shelter” in the
