⁵ 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.

³ tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight—the person needs to regain the proper perspective on life and renew his confidence.

² tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).

² tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).

⁴ tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.

¹ tn The word מְזִמָּה (m^ezimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).

¹ tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).

¹ tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

⁵ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the Sovereign God 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.

¹ 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.

¹ sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

¹ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

¹ sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

² tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

¹ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

² tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

³ sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.

¹ sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.

¹ sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.

¹ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).