Psalms 36:7

36:7 How precious ¹  is your loyal love, O God!

The human race finds shelter under your wings. ² 

Psalms 57:1

Psalm 57 ³ 

For the music director; according to the al-tashcheth style; ⁴  a prayer ⁵  of David, written when he fled from Saul into the cave. ⁶ 

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

For in you I have taken shelter. ⁷ 

In the shadow of your wings ⁸  I take shelter

until trouble passes.

Psalms 61:4

61:4 I will be a permanent guest in your home; ⁹ 

I will find shelter in the protection of your wings. ¹⁰  (Selah)

Psalms 63:7

63:7 For you are my deliverer; ¹¹ 

under your wings ¹²  I rejoice.

Psalms 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  –

Psalms 91:4

91:4 He will shelter you ¹⁸  with his wings; ¹⁹ 

you will find safety under his wings.

His faithfulness is like a shield or a protective wall. ²⁰ 

Ruth 2:12

2:12 May the Lord reward your efforts! ²¹  May your acts of kindness be repaid fully ²²  by the Lord God of Israel, from whom you have sought protection!” ²³ 

Matthew 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ²⁴  you who kill the prophets and stone those who are sent to you! ²⁵  How often I have longed ²⁶  to gather your children together as a hen gathers her chicks under her wings, but ²⁷  you would have none of it! ²⁸ 

Luke 13:34

13:34 O Jerusalem, Jerusalem, ²⁹  you who kill the prophets and stone those who are sent to you! ³⁰  How often I have longed ³¹  to gather your children together as a hen gathers her chicks under her wings, but ³²  you would have none of it! ³³ 

[36:7]  ¹ tn Or “valuable.”

[36:7]  ² tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.

[57:1]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

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

[61:4]  ⁹ 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]  ¹⁰ sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.

[63:7]  ¹¹ tn Or “[source of] help.”

[63:7]  ¹² tn Heb “in the shadow of your wings.”

[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.

[91:4]  ¹⁸ tn Heb “put a cover over you” (see Ps 5:11).

[91:4]  ¹⁹ tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).

[91:4]  ²⁰ tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”

[2:12]  ²¹ tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).

[2:12]  ²² tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.

[2:12]  ²³ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

[23:37]  ²⁴ sn The double use of the city’s name betrays intense emotion.

[23:37]  ²⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ²⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ²⁸ tn Grk “you were not willing.”

[13:34]  ²⁹ sn The double use of the city’s name betrays intense emotion.

[13:34]  ³⁰ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ³¹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ³³ tn Grk “you were not willing.”