I will dwell in your tent forever. I will take refuge in the shelter of your wings.
Parallel Translations
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I will dwell in your tent forever. I will take refuge in the shelter of your wings.
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I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.
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(61-5) I will dwell in Thy Tent for ever; I will take refuge in the covert of Thy wings. Selah
Cross-references (17)
Passages linked to Psalms 61:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 23:6 Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in Yahweh’s house forever.
- Psalms 27:4 One thing I have asked of Yahweh, that I will seek after: that I may dwell in Yahweh’s house all the days of my life, to see Yahweh’s beauty, and to inquire in his temple.
- Psalms 17:8 Keep me as the apple of your eye. Hide me under the shadow of your wings,
- Psalms 91:4 He will cover you with his feathers. Under his wings you will take refuge. His faithfulness is your shield and rampart.
- Ruth 2:12 May Yahweh repay your work, and a full reward be given to you from Yahweh, the God of Israel, under whose wings you have come to take refuge.”
- Psalms 15:1 Yahweh, who shall dwell in your sanctuary? Who shall live on your holy hill?
- Psalms 57:1 Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until disaster has passed.
- Psalms 63:7 For you have been my help. I will rejoice in the shadow of your wings.
- Psalms 62:7 My salvation and my honor is with God. The rock of my strength, and my refuge, is in God.
- Psalms 91:1 He who dwells in the secret place of the Most High will rest in the shadow of the Almighty.
- Matthew 23:37 “Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!
- Psalms 142:4-5 Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul. I cried to you, Yahweh. I said, “You are my refuge, my portion in the land of the living.”
- Revelation 3:12 He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.
- Psalms 90:1 Lord, you have been our dwelling place for all generations.
- Psalms 92:13 They are planted in Yahweh’s house. They will flourish in our God’s courts.
- Hebrews 6:18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
- Psalms 61:7 He shall be enthroned in God’s presence forever. Appoint your loving kindness and truth, that they may preserve him.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Trapp 1656 · Public Domain Psa 61:4 I will abide in thy tabernacle for…
Psa 61:4 I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.
Ver. 4. I will abide in thy tabernacle] Et scribam mirabilia tua in memoriale, saith R. Obadiah by way of gloss; and I will there register up thy wonderful works. Or, I shall there worship thee, and do thee acceptable service again, though at present I am banished or bruised abroad. He saith not, I shall abide in my palace, but in thy tabernacle, which he more highly esteemed. Some render it, I shall dwell in thy tent, or pavilion royal, making it a metaphor from warfare, where those that are in the king’s own tent must needs be in greatest safety. And this sense suiteth well with the following words, I will trust in the covert of thy wings.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I shall, I doubt not, be restored to the…
I shall, I doubt not, be restored to the tabernacle from which I am now banished, and, according to the desire of my heart, worship and enjoy thee there all my days. In the mean time, whilst I am in danger and trouble, I will cast myself upon thy protection with full confidence.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain I will abide in thy tabernacle for ever,.... Under…
I will abide in thy tabernacle for ever,.... Under the protection of the Lord, as in a shepherd's tent, or as in one belonging to a general of an army, where are fulness and safety; See Gill on Psa 27:5; or else the tabernacle of the congregation is meant; the house of God, the place of divine and public worship, where he desired and determined always to continue, Psa 23:6; or else the tabernacle which was prefigured by that below, where he knew he should dwell to all eternity. Kimchi, by "for ever", understands a long time; and Jarchi explains it both of this world and of the world to come; which is true, understanding the tabernacle of the church below, and the church above;
I will trust in the covert of thy wings. Or, "in" or "into the secret of thy wings" (z); this he determined to make his refuge for the present time, and while in this world; See Gill on Psa 57:1.
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Selah; on this word; see Gill on Psa 3:2.
(z) "in abscondito", Pagninus, Montanus; "in occultum", Junius & Tremellius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I will - I shall, I doubt not, be…
I will - I shall, I doubt not, be restored to the tabernacle, and worship thee there all my days.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. I will abide in thy tabernacle] The…
Verse 4. I will abide in thy tabernacle] The greater portion of those Psalms which were composed during and after the captivity, says Calmet, had Levites and priests for their authors. Hence we find the ardent desire so frequently expressed of seeing the temple; of praising God there; of spending their lives in that place, performing the functions of their sacred office. There I shall sojourn; - there I shall dwell, - be at rest, - be in safety, - be covered with thy wings, as a bird in its nest is covered with the wings of its mother. These simple comparisons, drawn from rural affairs and ordinary occurrences, are more pleasing and consolatory in the circumstances in question, than allegories derived from subjects the most noble and sublime.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 61:4. I will abide in thy tabernacle for…
Psa 61:4. I will abide in thy tabernacle for ever — I shall, I doubt not, be restored to thy tabernacle, from which I am now banished, and, according to the desire of my heart, worship and enjoy thee there all my days. Thus he determines that the service of God shall be his constant business; and all those must make it so who expect to find God their shelter and strong tower. None but his servants have the benefit of his protection. David speaks of abiding in God’s tabernacle for ever, because it was a type and figure of heaven, Heb 9:8; Heb 9:24. And those that dwell in his tabernacle, as it is a house of duty, during the short time of their abode on earth, shall dwell in that tabernacle which is a house of glory during an endless eternity. I will trust in the covert of thy wings — In the mean time, while I am in danger and trouble, I will cast myself upon thy protection with full confidence. This advantage they have that abide in God’s tabernacle; that in the time of trouble he shall there hide them. And those that have found God a shelter to them, ought still to have recourse to him in all their straits.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain I will abide in thy tabernacle for ever -…
I will abide in thy tabernacle for ever - This expresses the confident assurance that he would be restored to his home, and to the privileges of public worship. The word forever here means perpetually; that is, his permanent home would be there, or he would dwell with God who dwelt in the tabernacle. The word “tabernacle” refers to the sacred tent which was erected for the worship of God, within which were the ark, the tables of the law, the table of showbread, etc. In the innermost part of that tent - the holy of holies - the symbol of the divine presence rested on the mercy-seat or cover of the ark of the covenant. David regarded it as a great privilege to abide near that sacred tent; near to the place of; public worship; near to the place where God was supposed to dwell. See Psa 23:6, note; Psa 26:8, note; Psa 27:4, note. It is possible that his mind looked beyond the tabernacle on earth to an eternal residence in the very presence of God; to his being admitted into his own sacred abode in heaven.
I will trust in the covert of thy wings - Margin, Make my refuge. See the notes at Psa 17:8. Compare Psa 36:7; Psa 57:1. The idea is, that he would seek and find protection in God - as young birds do under the outstretched wings of the parent bird.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain I will abide--So I desire to do (compare Psa…
I will abide--So I desire to do (compare Psa 23:6).
trust in the covert, &c.--make my refuge, in the shadow (compare Psa 17:8; Psa 36:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. I will abide in thy tabernacle—The figure changes…
4. I will abide in thy tabernacle—The figure changes from a rock or fortress to a tabernacle, in itself an emblem of transitoriness and frailty; but the idea of security is still preserved. The allusion is to the “tabernacle” in the wilderness (“thy tabernacle”) which, like the tent of the chief in a military encampment, is the place of honour, authority, and safety. During the march through the wilderness the tabernacle was placed in the center of the camp, surrounded first by eight thousand five hundred Levites, in the form of a square, and beyond those, in the same form, by the entire population of the tribes, including over six hundred thousand warriors. See on Numbers 2. Thus the tent of Jehovah was the throne of power, in the midst of the people. The allusion is not uncommon. See on Psa_27:5; Psa_31:20; Psa_32:7; Psa_91:1.
Trust in the covert of thy wings—The wings of the cherubim in the holy of holies in the “tabernacle.” Exo_25:18-22; Psa_57:1
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. Let me sojourn in thy tent for ever:
4. Let me sojourn in thy tent for ever:
Let me take refuge in the hidingplace of thy wings.
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The words are a prayer. In his banishment he prays that he may once more be received as Jehovah’s guest, to enjoy His protection and hospitality, to dwell in the place which He has consecrated by His Presence (Psa_15:1). In thy tent may mean no more than ‘in thy abode’: but it is natural to connect the metaphor with the ‘tent’ which David pitched for the Ark on Mount Zion (2Sa_6:17). Cp. Psa_27:5-6. ‘Sojourn’ implies the relation of guest to host, and the protection which the guest in Oriental countries claims from his host. “The Arabs give the title of jâr allâh to one who resides in Mecca beside the Caaba.” Robertson Smith, Religion of the Semites, p. 77.
for ever] All my life. Cp. 1Sa_1:22; Psa_23:6. And the revelation of the Gospel has made it plain that life does not end with death.
For the hidingplace (R.V. covert) of thy wings cp. Psa_57:1, note; Psa_27:5, “in the hidingplace of his tent shall he hide me”; Psa_31:20, “Thou shalt hide them in the hidingplace of thy presence.” So the Targ. here in the shadow of Thy Presence (lit. Shechinah).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) I will abide.—Rather, Let me be a guest…
(4) I will abide.—Rather, Let me be a guest in, etc. (Comp. Psa_15:1; Psa_27:4.)
Thy tabernacle . . .—It is difficult to decide whether this indicates. the Mosaic tabernacle, and so may be used as an index of the date of the poem; or whether the tent is a general figure for the protection of God, wherever it may be found. It certainly recalls Psa_23:6.
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For ever.—Literally, for ages or æons. For the same plural, see Psa_145:13.
I will trust . . .—Rather, let me find refuge under the shelter of thy wings. (For the image, see Note Psa_17:8.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I will abide in thy tabernacle forever. As the…
I will abide in thy tabernacle forever. As the psalmist is in exile, at "the end of the earth" (ver. 2), the literal "tabernacle" cannot be intended. A spiritual abiding in the heavenly dwelling, whereof the tabernacle was a type, must be meant. (comp. Psa_18:11) I will trust in the covert of thy wings. (comp. Psa_17:8 Psa_36:7 Psa_57:1 Psa_63:7 Psa_91:4) The origin of the metaphor is hardly to be sought in the outspread wings of the cherubim on the mercy seat; rather in the brooding wings of birds protecting and defending their young. (Deu_32:11 Mat_23:37)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 4. I will abide in thy tabernacle for…
Ver. 4. I will abide in thy tabernacle for ever. Let me once get back to thy courts, and nothing shall again expel me from them: even now in my banishment my heart is there; and ever will I continue to worship thee in spirit wherever my lot may be cast. Perhaps by the word tabernacle is here meant the dwelling place of God; and if so, the sense is, I will dwell with the Lord, enjoying his sacred hospitality, and sure protection.
"There would I find a settled rest,
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While others go and come;
No more a stranger or a guest,
But like a child at home."
He who communes with God is always at home. The divine omnipresence surrounds such a one consciously; his faith sees all around him the palace of the King, in which he walks with exulting security and overflowing delight. Happy are the indoor servants who go not out from his presence. Hewers of wood and drawers of water in the tents of Jehovah are more to be envied than the princes who riot in the pavilions of kings. The best of all is that our residence with God is not for a limited period of time, but for ages; yea, for ages of ages, for time and for eternity: this is our highest and most heavenly privilege, I will abide in thy tabernacle for ever.
I will trust in the covert of thy wings. Often does our sweet singer use this figure; and far better is it to repeat one apt and instructive image, than for the sake of novelty to ransack creation for poor, strained metaphors. The chicks beneath the hen how safe, how comfortable, how happy! How warm the parent's bosom! How soft the cherishing feathers! Divine condescension allows us to appropriate the picture to ourselves, and how blessedly instructive and consoling it is! O for more trust; it cannot be too implicit: such a covert invites us to the most unbroken repose.
SELAH. Rest we well may when we reach this point. Even the harp may be eloquently silent when deep, profound calm completely fills the bosom, and sorrow has sobbed itself into a peaceful slumber.
Ver. 4. I will abide in thy tabernacle. Some render it, I shall dwell in thy tent or pavilion royal, making it a metaphor from warfare, where those that are in the king's own tent must needs be in greatest safety. And this sense suits well with the following words: I will trust in the covert of thy wings. John Trapp.
Ver. 4. Covert of thy wings. To a person who should penetrate the Holy of Holies in the tabernacle, the most conspicuous object would be the outspread wings above the mercyseat: under their shelter and upon the mercyseat David would abide in quiet confidence. C. H. S.
Ver. 4,7.
I. My privilege, I will abide (Ps 61:4).
II. The ground of it, He shall abide, etc. (Ps 61:7).
Ver. 4. (first clause). Where the priest has presented the sacrifice; where the law is laid up in the ark as fulfilled; where the light of the Spirit's candlestick shines; where the manna abides; where the glory is above the mercyseat; where no enemy can enter; where I commune with a covenant God.
Psalms 61:5*
Ver. 4,7.
I. My privilege, I will abide (Ps 61:4).
II. The ground of it, He shall abide, etc. (Ps 61:7).
Psalms 61:8*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain I will abide in Thy tabernacle for ever; I…
Psa_61:4-5
I will abide in Thy tabernacle for ever; I will trust in the covert of Thy wings.
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Comfort in exile
1. The Lord can give such satisfaction to a sad heart in the time of its trouble, that the trouble may turn to be no trouble, even while it lieth on still, as here is to be seen in Davids comfort, who speaketh as if he were restored, while he is yet in exile.
2. Spiritual consolations in temporal troubles do both give satisfaction to a soul for the present and for the time to come, for everlasting happiness; I will abide in Thy tabernacle for ever: his hope is, that not only he shall be restored to the fellowship of the saints, at the tabernacle in Jerusalem, but also that he shall be in Gods company in heaven, represented by the tabernacle, and that for ever.
3. True consolation standeth not in earthly things, but in things heavenly, and things having nearest relation thereto; for Davids comfort was not so much that he should be brought to the kingdom, as that he should be brought to the tabernacle, and to heaven by that means.
4. Sincerity setteth no term-day to Gods service, or to the seeking of communion with Him.
5. The ground of all spiritual consolations is in the mercy and grace of God offered to us in Christ, represented by the wings of the Cherubims stretched out over the mercy-seat; there faith findeth a rest and solid ground, able to furnish comfort abundantly: I will trust in the covert of Thy wings.
6. Access to God in prayer, and approbation of the conscience, and the sincere pouring forth of the heart melting with present felt sense of Gods love, do strengthen greatly the assurance of everlasting communion with God; For Thou, O God, hast heard my voice.
7. As spiritual comfort in time of trouble granted to a believer is indeed the earnest of everlasting life, so should they to whomsoever the earnest is given make reckoning that by this earnest the inheritance is confirmed unto them by way of possession begun: Thou hast given me the heritage of those that fear Thy name.
8. The inheritance of the chief of Gods servants, and of the meanest and weakest of them, is one; the right of every believer is alike good, albeit the hold laid upon the right by all is not alike strong; and what the strongest of the godly do believe for their own consolation and salvation, the weakest may believe the same to belong to every believer that feareth God. (D. Dickson.)
Selah.--
Selah
The majority of Bible-readers Think the word of my text of no importance. They suppose it to be a superfluity, a mere filling-in, a meaningless interjection, a useless refrain, an indefinable echo. Selah! It is never a Scriptural accident. Seventy-four times does it appear in the Psalms, and three times in Habakkuk. You must not convict this book of seventy-seven trivialities. Selah! It is an enthroned word. If, according to an old author, there are words that are battles, this word is a Marathon, a Thermopylae, a Waterloo, a Sedan. It is a word decisive sometimes for solemnity, and sometimes for beauty, and sometimes for grandeur. Through it roll the thundering chariots of the omnipotent God.
I. The Selah of poetic significance. When you find this word you are to rouse yourself to great stanzas. You are to open the door of your soul for analogies. You are to spread the wings of your imagination for flight. I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah! The earth and all the inhabitants thereof are dissolved. I bear up the pillars thereof. Selah!. . . Who is this King of Glory? The Lord of Hosts, He is the King of Glory. Selah! Thou shalt compass me about with songs of deliverance. Selah! Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah! The Lord of Hosts is with us. The God of Jacob is our refuge. Selah! Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth. Selah! I will trust in the covert of Thy wings. Selah! O God, when Thou wentest forth before Thy people, when Thou didst march through the wilderness. Selah! You see the text is a signal hung out to warn you off the track while the rushing train goes by with its imperial messengers. Poetic word, charged with resurrections and millenniums!
II. The Selah of intermission. Gesenius, Tholuck and Hengstenberg agreed that this word often means a rest in the music. According to the Greeks it is a diapsalma, a pause, a halt in the solemn march of cantillation. God thrusts the Selah into His Bible and into our lives to make us stop and think, stop and consider, stop and admire, stop and repent, stop and pray, stop and be sick, stop and die. It is not the number of times that we read the Bible through that makes us intelligent in the Scriptures. We must pause. It may take us an hour to one word. It may take a day to one verse. It may take a year to one chapter. We must pause to measure the height, the depth, the length, the breadth, the universe, the eternity of one passage. Matthew Henry made a long pause after the verse, Open Thou my lips, and my mouth shall show forth Thy braise, and it converted him. Cowper made a long pause after the verse, Being justified freely by His grace, and it converted him. God tells us seventy-seven times meditatively to pause in reading two books in the Bible, leaving to our common sense to decide how often we ought to pause in reading the other sixtyfour Rooks of the Bible. Pause and pray for more light. Pause and weep for our sins. Pause and absorb the strength of one promise. It is not the number of times you go through the Bible, but the number of times the Bible goes through you. Pause! Reflect! Selah! So, in the scroll of your life and mine, we go rushing on in our song of prosperity from note of joy to note of joy, and it is smooth and long-drawn-out legato, and we become indifferent and unappreciative, when lo! we find a blank in the music; no notes between these two bars. A pause! The spaces will be filled up with a sick-bed, or a commercial disaster, or a grave. You and I have been halted by more than one Selah! But, thank God, it is not a ruinous break-down; it makes the past mercies the more valuable, and will make the future the more tender. Whether we understand now or not, it is best for us to pause. It is good to be afflicted. The Selah is not misplaced or wasted. Indeed, we shall all soon have to stop. Men of science are improving human longevity, but no one has proposed to make terrene life perpetual. Yet the GOspel makes death a Selah between two beatitudes, dying triumph standing on one side the grave, celestial escort standing on the other.
III. The Selah of emphasis. Ewald, the German theologian, thinks this word is from the Hebrew word to ascend, and that it means you are to lift up your voice and make distinct utterance. Oh! how much we all need to correct our emphasis. We put too much emphasis on the things of this world and too little emphasis on the things of the next world. Behold wretchedness on a throne! Napoleon, while yet emperor, sat dejected, with his face buried in his hands, and a little page presented him a tray of food, saying, Eat, sir, it will do you good. The emperor looked up and said to him, You are from the country? Yes. Where your parents have a cottage and some acres of land? Yes. There is happiness, cried Napoleon. Then behold happiness under worst worldly disadvantage. I never saw until I was blind, cried a Christian blind man one day. I never knew contentment when I had my eyesight as I do now that I have lost it. I can truly affirm, though few know how to credit me, that I would on no account change my present situation and circumstances with any that I ever enjoyed before I was blind. Oh, my hearers, change your emphasis. Put less weight on this world and more weight on God as a joy and an unfading portion.
IV. The Selah of perpetuity. The Targum renders this word for ever. Many writers agree in its meaning for ever. In the very verse from which my text is taken, Selah means not only poetic significance and intermission and emphasis, but eternal reverberation. For ever! Gods goodness for ever, Gods government for ever, gladness of the righteous for ever. This Selah of perpetuity makes all earthly inequalities insignificant; the difference between sceptre and needle, between Alhambra and hut, between chariot and cart; between throne and kerbstone, between Axminster and bare floor, between satin and sackcloth, trivial. This is the Selah that makes getting ready so important. For such a prolongation of travel, are we provided with guide books and passes and escort? Are we putting out into wilderness sirocco-swept and ghoul-haunted, or into regions of sun-lighted and spray-sprinkled garden? Is it to be Elysium or Gehenna? As we start we must keep on. That current is so swift that once in it no oar can resist it, no helm steer out of it, no herculean or titanic arm baffle it. Hear the long-resounding echo--For ever! But there are two for evers. The one is as swift as the other, as long as the other, as mighty as the other, but the one empties into an ocean of gladness, opaline above and coraline beneath. The other goes down over a plunge of awful abysm of despair. On the one sail argosies of light, on the other the charred hulks of a fiery cyclone. Wake up to the value of your deathless spirit! Strike out for heaven! Arouse ye, the men and women for whom Christ died! Selah! (T. De Witt Talmage.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 take refuge under the shelter of your wings
take refuge under the shelter of your wings
Going to Yahweh for protection is spoken of as taking refuge in him. Here there is a second metaphor that speaks of Yahweh's protection as if he was a hen protecting her baby chicks under her wings. AT: "go to you for protection as a chick is safe under the wings of its mother" (See: Metaphor)
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you have given me the inheritance
The writer speaks of God's blessings as if they were an inheritance that he has received. AT: "you have given to me the blessings" (See: Metaphor)
who honor your name
Here "your name" means God himself. AT: "who honor you" or "who have an awesome respect for you" (See: Metonymy)
translationWords
life
tabernacle
eternity
refuge
selah
vow
inherit
honor
name
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 61:4 The poet longs for God’s presence and seeks…
61:4 The poet longs for God’s presence and seeks entrance into God’s home on earth for divine protection and care. To be received into God’s sanctuary (literally tent) is the greatest good (see 15:1; 23:6; 24:3-6). The Hebrew word translated sanctuary recalls the Tabernacle and the tent that David built for the Ark (1 Chr 15:1). See also study note on John 1:14. • The shelter of your wings symbolizes God’s protection and care (see Pss 9:9; 17:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.