Mazmur 27:5

27:5 He will surely ¹  give me shelter ²  in the day of danger; ³ 

he will hide me in his home; ⁴ 

he will place me ⁵  on an inaccessible rocky summit. 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 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ¹⁰  (Selah)

Mazmur 52:8

52:8 But I ¹¹  am like a flourishing ¹²  olive tree in the house of God;

I continually ¹³  trust in God’s loyal love.

Mazmur 61:3-4

61:3 Indeed, ¹⁴  you are ¹⁵  my shelter,

a strong tower that protects me from the enemy. ¹⁶ 

61:4 I will be a permanent guest in your home; ¹⁷ 

I will find shelter in the protection of your wings. ¹⁸  (Selah)

Mazmur 90:1

Book 4
(Psalms 90-106)

Psalm 90 ¹⁹ 

A prayer of Moses, the man of God.

90:1 O Lord, you have been our protector ²⁰  through all generations!

Yesaya 8:14

8:14 He will become a sanctuary, ²¹ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ²² 

He will become ²³  a trap and a snare

to the residents of Jerusalem. ²⁴ 

Yehezkiel 11:16

11:16 “Therefore say: ‘This is what the sovereign Lord says: Although I have removed them far away among the nations and have dispersed them among the countries, I have been a little ²⁵  sanctuary for them among the lands where they have gone.’

Hosea 14:5-6

14:5 I will be like the dew to Israel;

he will blossom like a lily,

he will send down his roots like a cedar of ²⁶  Lebanon.

14:6 His young shoots will grow;

his splendor will be like an olive tree,

his fragrance like a cedar of Lebanon.

Hosea 14:1

Prophetic Call to Genuine Repentance

14:1 Return, O Israel, to the Lord your God,

for your sin has been your downfall! ²⁷ 

Yohanes 4:15-16

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ²⁸  water.” ²⁹  4:16 He ³⁰  said to her, “Go call your husband and come back here.” ³¹ 

[27:5]  ¹ tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.

[27:5]  ² tn Heb “he will hide me in his hut.”

[27:5]  ³ tn Or “trouble.”

[27:5]  ⁴ tn Heb “tent.”

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

[27:5]  ⁶ 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.

[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.”

[32:7]  ¹⁰ tn Heb “[with] shouts of joy of deliverance you surround me.”

[52:8]  ¹¹ tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.

[52:8]  ¹² tn Or “luxuriant, green, leafy.”

[52:8]  ¹³ tn Or, hyperbolically, “forever and ever.”

[61:3]  ¹⁴ tn Or “for.”

[61:3]  ¹⁵ tn Or “have been.”

[61:3]  ¹⁶ tn Heb “a strong tower from the face of an enemy.”

[61:4]  ¹⁷ tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).

[61:4]  ¹⁸ sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.

[90:1]  ¹⁹ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

[90:1]  ²⁰ tn Or “place of safety.” See Ps 71:3.

[8:14]  ²¹ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ²² sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ²³ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:16]  ²⁵ tn Or “have been partially a sanctuary”; others take this as temporal (cf. NASB, NIV, NRSV “a little while”).

[14:5]  ²⁶ tn Heb “like Lebanon” (so KJV; also in the following verse). The phrase “a cedar of” does not appear in the Hebrew text; it is supplied in translation for clarity. Cf. TEV “the trees of Lebanon”; NRSV “the forests of Lebanon.”

[14:1]  ²⁷ tn Heb “For you have stumbled in your iniquity”; NASB, NRSV “because of your iniquity.”

[4:15]  ²⁸ tn Grk “or come here to draw.”

[4:15]  ²⁹ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[4:16]  ³⁰ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ³¹ tn Grk “come here” (“back” is implied).