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Micah 2:7

Context

2:7 Does the family 1  of Jacob say, 2 

‘The Lord’s patience 3  can’t be exhausted –

he would never do such things’? 4 

To be sure, my commands bring a reward

for those who obey them, 5 

Psalms 34:8-10

Context

34:8 Taste 6  and see that the Lord is good!

How blessed 7  is the one 8  who takes shelter in him! 9 

34:9 Remain loyal to 10  the Lord, you chosen people of his, 11 

for his loyal followers 12  lack nothing!

34:10 Even young lions sometimes lack food and are hungry,

but those who seek the Lord lack no good thing.

Psalms 84:11

Context

84:11 For the Lord God is our sovereign protector. 13 

The Lord bestows favor 14  and honor;

he withholds no good thing from those who have integrity. 15 

1 tn Heb “house” (so many English versions); CEV “descendants.’

2 tc The MT has אָמוּר (’amur), an otherwise unattested passive participle, which is better emended to אָמוֹר (’amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר).

3 tn The Hebrew word רוּחַ (ruach) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d.

4 tn Heb “Has the patience of the Lord run short? Or are these his deeds?” The rhetorical questions expect the answer, “No, of course not.” The people contest the prophet’s claims that the Lord’s judgment is falling on the nation.

5 tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?”

6 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the Lord to a tasty meal.

7 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

8 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”

9 tn “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 2:12; 5:11-12; 31:17-20; 34:21-22).

10 tn Heb “fear.”

11 tn Heb “O holy ones of his.”

12 tn Heb “those who fear him.”

13 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

14 tn Or “grace.”

15 tn Heb “he does not withhold good to those walking in integrity.”



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