Yesaya 8:14

8:14 He will become a sanctuary, ¹ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ² 

He will become ³  a trap and a snare

to the residents of Jerusalem. ⁴ 

Yesaya 25:4

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ⁵  is like a winter rainstorm, ⁶ 

Mazmur 27:5

27:5 He will surely ⁷  give me shelter ⁸  in the day of danger; ⁹ 

he will hide me in his home; ¹⁰ 

he will place me ¹¹  on an inaccessible rocky summit. ¹² 

Mazmur 91:1

Psalm 91 ¹³ 

91:1 As for you, the one who lives ¹⁴  in the shelter of the sovereign One, ¹⁵ 

and resides in the protective shadow ¹⁶  of the mighty king ¹⁷  –

Mazmur 121:5-6

121:5 The Lord is your protector;

the Lord is the shade at your right hand.

121:6 The sun will not harm you by day,

or the moon by night. ¹⁸ 

Amsal 18:10

18:10 The name of the Lord ¹⁹  is like ²⁰  a strong tower; ²¹ 

the righteous person runs ²²  to it and is set safely on high. ²³ 

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 ²⁴  sanctuary for them among the lands where they have gone.’

Ibrani 6:18

6:18 so that we who have found refuge in him ²⁵  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Wahyu 7:16

7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²⁶ 

[8:14]  ¹ 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]  ² sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ³ 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]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:4]  ⁵ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ⁶ tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[27:5]  ⁷ tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.

[27:5]  ⁸ tn Heb “he will hide me in his hut.”

[27:5]  ⁹ tn Or “trouble.”

[27:5]  ¹⁰ tn Heb “tent.”

[27:5]  ¹¹ tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.

[27:5]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “[O] one who lives.”

[91:1]  ¹⁵ tn Traditionally “the Most High.”

[91:1]  ¹⁶ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹⁷ 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.

[121:6]  ¹⁸ sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.

[18:10]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.

[11:16]  ²⁴ tn Or “have been partially a sanctuary”; others take this as temporal (cf. NASB, NIV, NRSV “a little while”).

[6:18]  ²⁵ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[7:16]  ²⁶ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.