jesus

Genesis 40

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NIV 1984 Edition

40:1 Some time later [an unspecified period of time; likely months but perhaps years], the cupbearer [one of Pharaoh’s highest-ranking officials; tasted wine before Pharaoh to guard against poisoning] and the baker [supervised food preparation for the royal household; held great responsibility to ensure Pharaoh’s food was not poisoned] of the king of Egypt [Pharaoh was considered divine and had absolute authority] offended [the specific offense is not stated] their master, the king of Egypt.

40:2 Pharaoh [the personal name of this Pharaoh is never given] was angry [intense displeasure; his wrath could bring severe consequences] with his two officials [members of Pharaoh’s inner circle], the chief cupbearer [one of Egypt’s most trusted positions] and the chief baker [managed food preparation and ensured its safety],

40:3 and put them in custody [literally, “he placed them under guard”] in the house of [functioned as an official government compound that included prison facilities] the captain of the guard [Potiphar; suggests that Joseph was imprisoned within Potiphar’s jurisdiction], in the same prison [the place where high-ranking officials were kept (a white-collar facility); put Jospeh in contact with the cupbearer and baker] where Joseph was confined [God providentially put Joseph, the cupbearer, and the baker in a place where they could meet].

40:4 The captain of the guard [same title used for Potiphar (Gen. 37:36; 39:1)] assigned [to entrust or place under someone’s care] them to Joseph [placed under his supervision], and he attended [to serve or to care for] them. After they had been in custody for some time [the exact amount of time is unspecified; thus Jospeh served them over an extended period and likely developed friendship and trust with them],

40:5 each of the two men [this is not a coincidence] —the cupbearer and the baker [these are not ordinary prisoners; they served a strategic role in God’s unfolding plan for Joseph] of the king of Egypt [an early king who ruled a nation; God rules history], who were being held in prison [the setting for God’s divine revelation] — had a dream [the vehicle through which God communicated] the same night [divine synchronization], and each dream had a meaning [interpretation] of its own.


40:6 When Joseph came to them [carrying out his daily responsibilities] the next morning [morning often symbolizes a new beginning], he saw [to see, observe, perceive; Joseph noticed that something was wrong] that they were dejected [they were deeply troubled because of their dreams]. 



40:7 So he asked [he did not assume he knew what was troubling them] Pharaoh’s officials [a reminder that these were no ordinary prisoners] who were in custody with him [they had this in common; he understood their hardship] in his master’s house [likely refers to Potiphar’s residence], “Why do you look so sad [troubled, distressed, unhappy] today? [literally: “Why are your faces bad today?”; in Hebrew thought, the face reflects the inner person]”



40:8 “We both had dreams,” [this was not random] they answered, “but there is no one [no one to reveal the meaning of their respective dreams] to interpret [explain or solve] them.” Then Joseph said to them [he points them to God first], “Do not interpretations [God gives dreams and He alone possesses ultimate knowledge about their meaning] belong [interpretations are God’s possession; Joseph was merely the messenger] to God [the general Hebrew word for God rather than the covenant name Yahweh]? Tell me your dreams [he was confident that if God wanted their dreams interpreted, He would provide Joseph with the understanding].”

40:9 So the chief cupbearer [still identified by his office while in prison] told [to recount or to relate carefully] Joseph his dream [the vehicle through which God chose to communicate]. He said to him [in a personal conversation], “In my dream [he tells his dream scene by scene] I saw a vine [the central image of the dream; a vine was a symbol of life, fruitfulness, blessing, joy, prosperity; the appearance of a vine carried special meaning because wine was a part of his vocation] in front of me [the events represented by the vine directly concern the cupbearer’s own future.],

40:10 and on the vine were three [the number three appears repeatedly in this chapter] branches [emphasize vitality and growth; the three branches represent three days (Gen. 40:12)]. As soon as it budded [an indication that the vine is coming to life], it blossomed [the next stage of development after budding], and its clusters ripened [to become mature or reach completion] into grapes [the next stage of development after blossoming].

40:11 Pharaoh’s cup [the defining symbol of the cupbearer’s office] was in my hand [in Scripture the hand represents responsibility, authority, stewardship, ability to act; the cup ins hand signaled that his authority was being restored and points to being reinstated in Pharaoh’s service], and I took [he acted confidently] the grapes [from the vine (verse 10)], squeezed [to press or to extract juice; winemaking process comprised possibly indicating rapid fulfillment] them into Pharaoh’s cup [the intended purpose and place for the wine] and put [to give, place, present] the cup in his hand [the cup began in the servant’s hand and ended up in Pharaoh’s hand; this transfer represents a restoration of trust].”

40:12 “This is what it means [literally, “This is its interpretation.”; thesis not a guess but instead revealing the true meaning of the dream], ” Joseph said to him. “The three branches [the central symbol of the dream] are [does not say they resemble but that they are in fact three days in symbolic form] three days [signals that the fulfillment will occur within three days; God not only reveals what will happen but when it will happen].

40:13 Within three days [a specific and short period of time; a precise prediction] Pharaoh will lift up your head [Hebrew idiom often means to restore dignity, to reinstate, to recognize favor; the head often hangs low in shame] and restore [to return, to bring back, to turn again] you to your position [to his former office; he will resume the same responsibilities he held before imprisonment], and you will put Pharaoh’s cup in his hand [will again enjoy intimate access to Pharaoh], just as you used to do [trust, once broken, will be restored; full restoration to his previous responsibilities] when you were his cupbearer [he will regain his identity].

40:14 But when [Joseph spoke with confidence because he believed God had given him the correct interpretation of the dream] all goes well [to flourish or prosper] with you, remember [to call to mind and to act upon remembrance] me and show me kindness [loyal kindness]; mention me to Pharaoh [wanted the cupbearer to bring his case before Pharaoh who alone had the authority to release him] and get me out of [to bring out or to deliver] this prison [literally “from this house”].

40:15 [Joseph shared his personal testimony] I was forcibly [violently] carried off [stolen or kidnapped; he left out the details of how he was betrayed] from the land of the Hebrews [at this point in history, Israel is not yet a nation], and even here [in the land of Egypt] I have done nothing [declared his innocence regarding the accusations against him] to deserve being put [he had committed no crime] in a dungeon [literally “the pit”; Joseph had moved from one pit to another; the pit represented a place of injustice and helplessness; the pit was a place where God forged Joseph for future service].”

40:16 When the chief baker saw [he had observed Joseph’s successful interpretation of the cupbearer’s dream] that Joseph had given a favorable interpretation [Joseph had interpreted correctly and favorably and wanted the same for himself], he said to Joseph [the baker voluntarily shared his dream], “I too had a dream: On my head [ancient Egyptian artwork frequently depicts servants carrying baskets, jars, and trays on their heads] were three baskets of bread [baked goods for Pharaoh].

40:17 In the top basket [baskets were stacked on the baker’s head; top basket was exposed] were all kinds [not just ordinary loaves but special delicacies] of baked goods for Pharaoh [the food belonged to the king], but the birds [function here as agents of loss] were eating them [the baker did not act to protect the bread] out of the basket [the food was lost before it reached Pharaoh; the baker never completed his service] on my head.”

40:18 “This is what it means [Joseph faithfully communicated the interpretation],” Joseph said. “The three baskets [the central symbol of the dream] are three days [timetable was the same as that in the cupbearer’s dream].

40:19 Within three days [identical wording to verse 13] Pharaoh will lift off your head [instead of “lift up” as in the cupbearer’s dream (verse 13)] and impale your body on a pole [literally “He will hang you upon a tree.”; public humiliation; his judgment would be visible to all]. And the birds [the birds in the dream are now interpreted] will eat away your flesh [same action seen in the dream now finds its fulfillment].”

40:20 Now the third day [exactly three days later, God’s Word begins to be fulfilled] was Pharaoh’s birthday [the only explicit reference to Pharaoh’s birthday in Scripture], and he gave a feast [feasts in the Old Testament were often settings where significant events occurred] for all his officials [the royal court]. He lifted up the heads of the chief cupbearer and the chief baker [they stood side by side before Pharaoh but had different destinies] in the presence of his officials [witnessed by the royal court]:

40:21 He restored the chief cupbearer to his position [restored to his official function], so that he once again put [the fulfillment of the dream was exact] the cup [the defining symbol of the cupbearer’s office] into Pharaoh’s hand [his relationship with Pharaoh was restored] —

40:22 but [conjunction creates a sharp contrast] he impaled [to hang, suspend, put on public display; likely refers to the public display of the baker’s body after execution rather than the method of execution itself; would serve as a warning to others] the chief baker [never regained his office], just as Joseph had said to them in his interpretation [Joseph explained what God had revealed].

40:23 The chief cupbearer [now restored to his former position while Joseph remained in prison], however [word creates sharp disappointment], did not remember [did not call to mind; did not act upon remembrance] Joseph [became the forgotten man]; he forgot him [whether intentional or accidental, the effect is the same].

Proverbs 4

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NIV



4:1 Listen, my sons, to a father’s instruction; pay attention and gain understanding.

4:2 I give you sound learning, so do not forsake my teaching.

4:3 For I too was a son to my father, still tender, and cherished by my mother.

4:4 Then he taught me, and he said to me, “Take hold of my words with all your heart; keep my commands, and you will live.

4:5 Get wisdom, get understanding; do not forget my words or turn away from them.

4:6 Do not forsake wisdom, and she will protect you; love her, and she will watch over you.

4:7 The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.

4:8 Cherish her, and she will exalt you; embrace her, and she will honor you.

4:9 She will give you a garland to grace your head and present you with a glorious crown.”

4:10  Listen, my son, accept what I say, and the years of your life will be many.

4:11 I instruct you in the way of wisdom and lead you along straight paths.

4:12 When you walk, your steps will not be hampered; when you run, you will not stumble.

4:13 Hold on to instruction [this is an active command, not passive listening; the Hebrew carries the idea of seizing, gripping tightly, taking hold with intention], do not let it go [this assumes resistance — there are forces constantly working to loosen our grip]; guard it well [this introduces vigilance and protection — defending it from compromise, neglect, or selective obedience], for it is your life [this is the weight of the verse — not metaphorical exaggeration but reality; instruction is not merely helpful, it is life-giving and life-preserving].

4:14 Do not set foot on the path of the wicked or walk in the way of evildoers.

4:15 Avoid it, do not travel on it; turn from it and go on your way.

4:16 For they cannot rest until they do evil; they are robbed of sleep till they make someone stumble.

4:17 They eat the bread of wickedness and drink the wine of violence.

4:18 The path of the righteous is like the morning sun, shining ever brighter till the full light of day.

4:19 But the way of the wicked is like deep darkness; they do not know what makes them stumble.

4:20 My son, pay attention to what I say; turn your ear to my words.

4:21 Do not let them out of your sight, keep them within your heart;

4:22 for they are life to those who find them and health to one’s whole body.

4:23 Above all else, guard your heart, for everything you do flows from it.

4:24 Keep your mouth free of perversity; keep corrupt talk far from your lips.

4:25 Let your eyes look straight ahead; fix your gaze directly before you.

4:26 Give careful thought to the paths for your feet and be steadfast in all your ways.

4:27 Do not turn to the right or the left; keep your foot from evil

Joshua 14

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Joshua 14:10-12

14:10 Now then [a transition from remembrance to request; Caleb moves from recounting God’s faithfulness to claiming God’s promise], just as the Lord promised [Hebrew: dābar — spoken word; Caleb anchors his appeal in the reliability of God’s declared Word, not in sentiment or seniority], he has kept me alive [literally “caused me to live”; preservation attributed entirely to divine action — survival in the wilderness was not accidental but sovereignly sustained] for forty-five years [specific duration] since the time he said this to Moses, while Israel moved about in the wilderness [a gentle acknowledgment of national wandering without bitterness; Caleb does not rehearse grievance — his spirit remains whole]. So here I am today [language of availability and readiness; presenting himself for assignment, not exemption; compare Isaiah 6:8], eighty-five years old [age stated as fact, not excuse; maturity becomes a platform for courage rather than a retreat into caution]!

14:11 I am still as strong today [the Hebrew implies firmness or capacity; not merely physical vitality but sustained capability for mission; Caleb was 85 years old] as the day Moses sent me out [as a spy into Canaan (Numbers 13:1-3)]; I’m just as vigorous to go out to battle [Caleb does not redefine his role in old age — he still sees himself as a warrior] now as I was then.

14:12 Now give me this hill country [imperative request grounded in covenant promise; bold yet not presumptuous — he asks for what God already pledged] that the Lord promised me that day [the promise spoken in youth remains operative in old age]. You yourself heard then that the Anakites [the same giants reported in Numbers 13] were there and their cities were large and fortified [strongholds that intimidated ten spies still stand], but, the Lord helping me [conditional dependence; confidence rooted not in personal strength but divine partnership], I will drive them out [active obedience; faith does not negate effort — it energizes it] just as he said [promise remembered, promise claimed, promise pursued].

Malachi 4

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NASB

Final Admonition


4:1 “For behold [word used four times to introduce divine proclamations (see also 2:3; 3:1; 4:5)], the day is coming [see Malachi 3:2], burning like a furnace [an oven as in Dan. 3:22]; and all the arrogant [see Malachi 3:15] and every evildoer [“impenitent sinners” (Benson Commentary); those who love sin] will be chaff [burns easily and quickly; see Matthew 6:30]; and the day that is coming will set them ablaze [fire associated with day of judgment (Ps. 50:3); fire is a symbol of God’s holiness; God is a described as a consuming fire in Deuteronomy 4:24],” says the LORD of hosts, “so that it will leave them neither root nor branch [utterly destroyed and without the hope or potential to grow again].”


4:2“But for you [those who walk humbly with God] who fear My name [cf. Mal. 3:16] the sun [cf. Ps. 84:11; Isa. 60:19-20] of righteousness [Jesus is the Sun of Righteousness; Jesus is the light of the world (John 8:12); see Luke 1:78] will rise with healing in its wings; and you will go forth [as one released from prison] and skip about like calves from the stall [the exuberance and joy of freedom].



4:3“And you will tread down the wicked, for they shall be ashes [evil has within it the seeds of its own destruction] under the soles of your feet [when the day of the Lord comes, the righteous will triumph over the wicked; see Psalm 1] on the day which I am preparing,” says the LORD of hosts.



4:4“Remember [includes the sentiment that one was to act of what was remembered] the law of Moses [live according to the demands of the law of Moses; the prophetic canon began with this exhortation (Joshua 1:7-8) and now ends with the same exhortation] My servant, even the statutes and ordinances which I commanded him in Horeb for all Israel.



4:5 “Behold [this prophecy was fulfilled in the ministry of John the Baptist (Mark 9:11-13; Luke 1:17)], I am going to send you Elijah [was taken up to heaven in a chariot of fire (2 Kings 2:11-12)] the prophet before the coming of the great and terrible day of the LORD.



4:6“And he will [notice Elijah’s mission…] restore [see 1 Kings 18:21,36-39] the hearts of the fathers [godly ancestors] to their children [Malachi’s contemporaries], and the hearts of the children to their fathers [Malachi wanted to see his own generation return to the faith of their forefathers], lest I come and smite the land with a curse [Heb. “cherem” refers to objects to be destroyed because of their unholy character; there is a terrible fate for those who persist in their rebellion against God].”

Malachi 1

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NASB

God’s Love for Jacob



1:1 The oracle [prophecy] of the word of the LORD to [not against] Israel through Malachi [we know nothing about him other than he was a messenger; possibly a contemporary of Nehemiah (based on topics addressed in both books); ministered four centuries before Christ (possible date of 450 BC); name means “my messenger” or “my angel” — the Hebrew word is found only in Malachi 1:1 and 3:1].


1:2 “I have loved you,” [“That is, in a particular and extraordinary degree; not only as men, but above the rest of men, and above the other posterity, both of Abraham and Isaac.” (Benson Commentary)] says the LORD. But you say, “How hast Thou loved us?” [the people wanted proof of God’s love for them] “Was not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob;



1:3 but I have hated [means a lesser degree of love or showing less regard or favor] Esau, and I have made his mountains [Mount Weir and region given to Esau (Deut. 2:5; Josh. 24:4)] a desolation [inhabitable; the fulfillment of Joel’s prophecy in Joel 3:19; laid waste by Nebuchadnezzar (see prophecy in Jer. 49:17-22 and Ezek. 35)], and appointed his inheritance for the jackals [an animal that delights in desolate places] of the wilderness.



1:4 Though Edom [no cities in the region apart from Petra] says, “We have been beaten down, but we will return and build up [as Jerusalem was rebuilt by those who had returned from captivity] the ruins [such efforts would be in vain; the region was doomed to perpetual desolation]”; thus says the LORD of hosts, “They may build, but I will tear down [an indication that God was against them and thus they would not succeed]; and men will call them the wicked territory [or the border of wickedness as opposed to the border of Edom; an accursed land; they became a reproach], and the people toward whom the LORD is indignant forever.”



1:5 And your [Jacob] eyes will see this [the destruction of the Edomites] and you will say, “The LORD be magnified beyond the border of Israel [in contrast to border of wickedness or “the wicked territory” in v. 4]!”


Sin of the Priests



1:6 “ ‘A son honors his father, and a servant his master [a generally accepted custom]. Then if I am a father [God is the Father of Israel (see Deut. 32:6,18)], where is My honor [to give weight or consideration to]? And if I am a master, where is My respect?’ says the LORD of hosts to you, O priests [the ones who should have been most concerned about God’s honor] who despise [to neglect or to care little about as opposed to blaspheme] My name [the sum of God’s revealed character; the character and reputation of God]. But you say, ‘How [they doubted that God’s claim against them was accurate] have we despised [felt contempt for] Thy name?’



1:7 “You are presenting defiled food [essentially food unfit to be offered; something diminished or less than what the law required; blemished sacrifices] upon My altar. But you [those who had offered defiled food] say, ‘How have we defiled [to show dishonor or a diminished value of the worship of God] Thee?’ In that you say, ‘The table of the LORD is to be despised [as expressed and evidenced by the offering of “defiled food”].



1:8 “But when you present the blind [cf. Lev. 22:17-25] for sacrifice, is it not evil? And when you present the lame and sick [cf. Lev. 22:17-25], is it not evil? Why not offer it to your governor [even their own governor would not be pleased with their unacceptable sacrifices]? Would he be pleased with you [no, because such an offering would be regarded as an insult]? Or would he receive you kindly [no, absolutely not; if their offerings would be unfit for a man they would certainly be unfit for God]?” says the LORD of hosts.



1:9 “But now will you not entreat God’s favor, that He may be gracious to us? With such an offering [“defiled food” (v. 7); blemished animals] on your part [the priests had not led the people well because they had offered “defiled food” (v. 7) at the Lord’s altar], will He receive any of you [their actions precluded the Lord’s favor] kindly?” says the LORD of hosts.



1:10 “Oh that there were one among you [those (priests and Levites) who should be leading by a good example and promoting God’s service] who would shut the gates [doors to the inner court of the temple; because they had made a mockery of God’s service], that you might not uselessly kindle fire on My altar [to cease unworthy and useless sacrifices]! I am not pleased with you,” [if the Lord is displeased with us it does not matter who else is pleased with us] says the LORD of hosts, “nor will I accept an offering from you [“Better no sacrifices than vain ones (Isa 1:11-15).” (Jamieson-Fausset-Brown Bible Commentary); better for the temple to be closed than profaned].



1:11 “For from the rising of the sun, even to its setting, My name will be great among the nations [by Jews of the diaspora and those converted through their witness; among the Gentiles in NT], and in every place [not just one place like the Jewish temple] incense [“incense was considered by the Jews themselves as a figure or emblem of prayer and praise” (see Ps. 141:2; Luke 1:10)] is going to be offered to My name, and a grain offering that is pure [as opposed to the defiled and impure offerings the people were guilty of offering on the altar]; for My name will be great among the nations,” says the LORD of hosts.



1:12 “But you [priests and consequently the people who followed their bad example] are profaning it [God’s name], in that you say [likely more by their example than their words], ‘The table [or the altar] of the Lord is defiled [not sacred or worthy of reverence], and as for its fruit, its food [perhaps a reference to the priests allotted portion] is to be despised [the priests allowed unworthy sacrifices and then complained that their allotted portion was bad].’



1:13 “You [the priests] also say, ‘My, how tiresome [to do things as God had prescribed; the priests and the people were weary with serving God; serving God becomes an intolerable burden when we serve Him without heart or faith] it [God’s service] is!’ And you disdainfully sniff at it [to despise or treat with contempt],” says the LORD of hosts, “and you bring what was taken by robbery [a reference to that which was unfit to be offered], and what is lame or sick [unacceptable offerings]; so you bring the offering! Should I receive that [what is unfit and unworthy] from your hand?” says the LORD.



1:14 “But cursed be the swindler [deceiver; hypocrite] who has a male in his flock [a proper and acceptable sacrifice without blemish that could be offered as a burnt offering; see Leviticus 22:18-19], and vows [a deliberate promise to do the right thing; see the warning of Ecclesiastes 5:5] it, but [instead of doing the right thing, switches the acceptable sacrificial animal with a lesser and unacceptable one; says he will give God the best and then gives Him the worst] sacrifices a blemished animal [an improper sacrifice and one worth less] to the Lord, for I am a great King [thus worthy of our best],” says the LORD of hosts, “and My name is feared among the nations [including Gentiles when converted].”

Psalm 34

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NASB

The LORD a Provider and Deliverer.


A Psalm of David when he feigned madness before Abimelech, who drove him away and he departed.

Note: When David feared that Saul would kill him, he fled to Gath and sought the protection of the enemy — King Abimelech (or Achish) (1 Sam. 21:10—22:2). He should have run to the Lord instead. Once in Gath, David had to lie in order to escape. This Psalm is David’s testimony of what God did for him.

This psalm is an acrostic in which each verse begins with the succeeding letter of the Hebrew alphabet.


34:1 I will bless [the first thing David did when God delivered him from his troubles] the LORD at all times;
His praise shall continually [an indication of deep gratitude] be in my mouth [we should speak and not be silent].

34:2 My soul shall make its boast in the LORD [cf. 1 Cor. 1:31];

The humble shall hear it and rejoice.

34:3 [an exhortation] O magnify the LORD with me,

And let us exalt His name together.

34:4 [David’s testimony begins with this verse] I sought the LORD, and He answered me, 
And delivered [or snatched from danger just in the nick of time] me from all my fears.

34:5 They [perhaps refers to the humble of verse 2 or those who fear God in verse 7] looked to Him and were radiant [our countenance will reveal who we are trusting],
And their faces shall never be ashamed.



34:6 This poor man cried and the LORD heard him,

And saved him out of all his troubles.

34:7 The angel of the LORD [read Ps. 103:20-21 regarding the role of angels] encamps around those who fear [to have reverence for] Him, 

And rescues them.

34:8 O taste [to know by personal experience; an invitation to others to experience God for themselves] and see that the LORD is good;

How blessed is the man who takes refuge [cf. Ps. 5:11] in Him!

34:9 O fear [have reverence for] the LORD, you His saints [believers];

For to those who fear Him, there is no want.

34:10 [see 1 Peter 3:10-12 cf. Ps. 34:12-16] The young lions do lack and suffer hunger; 

But [unlike the young lions] they who seek the LORD shall not be in want of any good thing.

34:11 Come, you children, listen to me; 

I will teach [David used his experience to teach the next generation to trust in God] you the fear of the LORD.

34:12 [these questions are answered in verses 13-14] Who is the man who desires life, 

And loves length of days that he may see good?

34:13 [cf. Ps. 141:3] Keep your tongue from evil,

And your lips from speaking deceit.

34:14 Depart [to create distance] from evil, and do good;

Seek peace, and pursue it.

34:15 The eyes of the LORD are toward the righteous, 

And His ears are open to their cry [cf. Ps. 34:6].

34:16 The face [represents God’s favor] of the LORD is against [because God is holy] evildoers, 
To cut off the memory of them from the earth.

34:17 The righteous [those in right standing with God] cry and the LORD hears,

And delivers them out of all their troubles.

34:18 The LORD is near [when we are brokenhearted it is easy to think that God is not near when indeed He is closer to us than ever] to the brokenhearted [the Hebrew word for “broken” in this verse is “nishberei” and comes from a root that means “birth” or “breakthrough” — when we are brokenhearted God draws near to us to birth something new in our lives; God can turn our breakdowns into breakthroughs; cf. Ps. 51:17], 

And saves those who are crushed in spirit.

34:19 Many [and varied] are the afflictions of the righteous [the righteous are not exempted from troubles]; 

But the LORD delivers him [cf. Heb. 4:16 — God is able to rescue in the nick of time] out of them all [out of every sort of affliction].

34:20 He keeps all his bones [a general principle rather than a guarantee; God guards the righteous or the righteous are under the protection of God]; 

Not one of them is broken [not a guarantee that our physical bones will never be broken but a general principle to assure us that the righteous are under God’s care].

34:21 Evil [has within it the seeds of decay and destruction] shall slay [the misconduct of the wicked will put them in peril] the wicked [those who are out of touch with God]; 

And those who hate [who are so opposed to the character of the righteous] the righteous will be condemned [will suffer the consequences of their hatred].

34:22 The LORD redeems [to set free by paying a price] the soul of His servants; 

And none of those who take refuge in Him will be condemned [to be held guilty].