Սաղմոս / Psalms - 90 |

Text:
< PreviousՍաղմոս - 90 Psalms - 90Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом в евр. Библии не имеет обозначения имени писателя но по некоторым чертам его содержания можно определенно указать повод и время написания. В 1-4: стих. рисуется праведник, живущий только упованием и надеждой на Бога, сохраняющей его от многочисленных врагов, чудесно гибнущих вокруг праведника (7:-8). Этому праведнику Господь чудесно удлиняет жизнь (16). Все эти черты приложимы к Езекии, который при нападении ассириян искал помощи только у Бога, погубившего 185: тысяч войска врагов. Жизнь Езекии, как известно, была чудесно продлена на 15: лет. Псалом нужно считать написанным во время царствования Езекии, но кем, неизвестно, может быть и самим царем. Надписание над псалмом у 7:0-ти (и в слав. и русской Библиях) должно понимать, поэтому, как указание, что псалом написан в подражание хвалебным песням Давида. Как написанный уже после оказанной Богом помощи благочестивому царю, псалом содержит восхваление праведника, живущего только верой и надеждой на Бога, в которых (вере и надежде) залог спасения от всех мелких и крупных несчастий жизни.

Тот, кто живет верой и надеждой на Бога, найдет в Нем защитника, который спасет от всех несчастий и зол жизни (1-6). Даже военные нападения врагов не принесут вреда: враги все погибнут (7:-8). Так как ты избрал Бога своим прибежищем, то Он будет охранять Тебя своими Ангелами (9-13). Всякая молитва такого праведника будет услышана Господом, который прославит его и "долготою дней насытит" (14-16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some of the ancients were of opinion that Moses was the penman, not only of the foregoing psalm, which is expressly said to be his, but also of the eight that next follow it; but that cannot be, for Ps. xcv. is expressly said to be penned by David, and long after Moses, Heb. iv. 7. It is probable that this psalm also was penned by David; it is a writ of protection for all true believers, not in the name of king David, or under his broad seal; he needed it himself, especially if the psalm was penned, as some conjecture it was, at the time of the pestilence which was sent for his numbering the people; but in the name of the King of kings, and under the broad seal of Heaven. Observe, I. The psalmist's own resolution to take God for his keeper (ver. 2), from which he gives both direction and encouragement to others, ver. 9. II. The promises which are here made, in God's name, to all those that do so in sincerity. 1. They shall be taken under the peculiar care of Heaven, ver. 1, 4. 2. They shall be delivered from the malice of the powers of darkness (ver. 3, 5, 6), and that by a distinguishing preservation, ver. 7, 8. 3. They shall be the charge of the holy angels, ver. 10-12. 4. They shall triumph over their enemies, ver. 13. 5. They shall be the special favourites of God himself, ver. 14-16. In singing this we must shelter ourselves under, and then solace ourselves in, the divine protection. Many think that to Christ, as Mediator, these promises do primarily belong (Isa. xlix. 2), not because to him the devil applied one of these promises (Matt. iv. 6), but because to him they are very applicable, and, coming through him, they are more sweet and sure to all believers.
Adam Clarke: Commentary on the Bible - 1831
The safety of the godly man, and his confidence, Psa 91:1, Psa 91:2. How he is defended and preserved, Psa 91:3-10. The angels of God are his servants, Psa 91:11, Psa 91:12; and he shall tread on the necks of his adversaries, Psa 91:13. What God says of, and promises to, such a person, Psa 91:14-16.
This Psalm has no title in the Hebrew; nor can it be determined on what occasion or by whom it was composed. It is most likely by the author of the preceding; and is written as a part of it, by fifteen of Kennicott's and De Rossi's MSS., commencing before the repetition of the four last words of the ninetieth. It is allowed to be one of the finest Psalms in the whole collection. Of it Simon de Muis has said: "It is one of the most excellent works of this kind which has ever appeared. It is impossible to imagine any thing more solid, more beautiful, more profound, or more ornamented. Could the Latin or any modern languages express thoroughly all the beauties and elegancies as well of the words as of the sentences, it would not be difficult to persuade the reader that we have no poem, either in Greek or Latin, comparable to this Hebrew ode."
Albert Barnes: Notes on the Bible - 1834
91:0: The author of this psalm, and the occasion on which it was composed, are alike unknown. The psalm has no title; and there are no internal marks by which we can ascertain when, or by whom, it was written. It is very general in its application, and may have been composed with no particular reference to any event occurring at the time, as it is evident that it had no special reference to the circumstances of the writer. Though it follows a psalm composed by Moses, yet there is no reason to suppose that it was written by him, nor is there any particular resemblance to that psalm.
From some things in the psalm, as Psa 91:3-5, Psa 91:9, Psa 91:11; it would appear to be not improbable that the psalm was composed with reference to some individual who was exposed to temptation, or to danger, either from secret enemies or from pestilence, and that it was intended to assure such an one that there was nothing to be feared if he put his trust in God. There is no evidence that it was designed to refer particularly to the Saviour. It is, indeed, applied to him by Satan in the temptation in the wilderness Mat 4:6; but there is, in that case, no such recognition of its applicability to himself on the part of the Saviour as to justify us in the conclusion that it originally referred to him. Its quotation by the tempter is no proof that this was the original reference of the psalm, and the quotation made is one which could be applied to him in the same way as amy general premise in the Old Testament made to those who trusted in God might have been.
The most remarkable thing in the structure of the psalm is the frequent change of persons, leading some to suppose that it may have been composed with a view to its being sung by choirs in alternate responses, and Michaelis has suggested that there were probably two such choirs; the one - as in Psa 91:1-2 - celebrating the praises of those who trusted in God; the other - as in Psa 91:3-8 - exciting and encouraging the people to put their trust in God, and suggesting reasons why they should do it. Such a thing is, undoubtedly, possible; but the evidence that this was the intention of the author of the psalm is not clear.
Tholuck has divided the psalm, on the supposition that it was thus intended to be sung by alternate choirs, into portions arranged with that view: Psa 91:1, the choir; Psa 91:2, the response; Psa 91:3-8, the choir; Psa 91:9, the response; Psa 91:10-13, the choir; Psa 91:14-16, the response. This, however, is quite arbitrary, as it cannot be demonstrated to have been the original design.
This arrangement, however, suggests a good division of the psalm:
I. The general statement of the safety of those who put their trust in God, Psa 91:1.
II. A responsive declaration of the author of the psalm, that he would make the Lord his refuge, and the Most High his habitation, Psa 91:2.
III. A statement of the security or benefit of doing this, Psa 91:3-8.
IV. A responsive declaration - repeated - by the author of the psalm that he would do this; that God "was" his refuge, Psa 91:9 (part first).
V. A further statement of the benefit of this, Psa 91:10-13.
VI. A general declaration embracing the sum of all that is said in the psalm, as coming from God himself, containing assurances of his protection to those who thus put their trust in him, and confide in him, Psa 91:14-16.
This mode of division meets substantially all the changes of "persons" in the psalm, or arranges the different portions of it into parts belonging to the different speakers in the psalm. There is reason to believe that this was the line of thought in the mind of the psalmist, though it is not clear that this was designed to be so used in public responses in singing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 91:1, The state of the godly; Psa 91:3, Their safety; Psa 91:9, Their habitation; Psa 91:11, Their servants; Psa 91:14, Their friend; with the effects of them all.
Carl Friedrich Keil and Franz Delitzsch

Talismanic Song in Time of War and Pestilence
The primeval song is followed by an anonymous song (inscribed by the lxx without any warrant τῷ Δαυίδ), the time of whose composition cannot be determined; and it is only placed in this order because the last verse accords with the last verse but one of Ps 90. There the revelation of Jahve's work is prayed for, and here Jahve promises: I will grant him to see My salvation; the "work of Jahve" is His realized "salvation." The two Psalms also have other points of contact, e.g., in the מעון referred to God (vid., Symbolae, p. 60).
In this Psalm, the Invocavit Psalm of the church, which praises the protecting and rescuing grace which he who believingly takes refuge in God experiences in all times of danger and distress,
(Note: Hence in J. Shabbath 8, col. 2, and Midrash Shocher tob on Ps 91:1 and elsewhere, it is called, together with Ps 3:1-8, (פגעים) שיר פגועין, a song of occurrences, i.e., a protective (or talismanic) song in times of dangers that may befall one, just as Sebald Heyden's Psalm-song, "He who is in the protection of the Most High and resigns himself to God," is inscribed "Preservative against the pestilence.")
the relation of Ps 91:2 to Ps 91:1 meets us at the very beginning as a perplexing riddle. If we take Ps 91:1 as a clause complete in itself, then it is tautological. If we take אמר in Ps 91:2 as a participle (Jerome, dicens) instead of אמר, ending with Pathach because a construct from (cf. Ps 94:9; Ps 136:6), then the participial subject would have a participial predicate: "He who sitteth is saying," which is inelegant and also improbable, since אמר in other instances is always the 1st pers. fut. If we take אמר as 1st pers. fut. and Ps 91:1 as an apposition of the subject expressed in advance: as such an one who sitteth.... I say, then we stumble against יתלונן; this transition of the participle to the finite verb, especially without the copula (וּבצל), is confusing. If, however, we go on and read further into the Psalm, we find that the same difficulty as to the change of person recurs several times later on, just as in the opening. Olshausen, Hupfeld, and Hitzig get rid of this difficulty by all sorts of conjectures. But a reason for this abrupt change of the person is that dramatic arrangement recognised even in the Targum, although awkwardly indicated, which, however, as first of all clearly discerned by J. D. Michaelis and Maurer. There are, to wit, two voices that speak (as in Ps 121:1-8), and at last the voice of Jahve comes in as a third. His closing utterance, rich in promise, forms, perhaps not unaccidentally, a seven-line strophe. Whether the Psalm came also to be executed in liturgical use thus with several voices, perhaps by three choirs, we cannot tell; but the poet certainly laid it out dramatically, as the translation represents it. In spite of the many echoes of earlier models, it is one of the freshest and most beautiful Psalms, resembling the second part of Isaiah in its light-winged, richly coloured, and transparent diction.
John Gill
INTRODUCTION TO PSALM 91
Jarchi and others think this psalm was written by Moses (m), as was the preceding; but the Targum ascribes it to David; as do the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions; and very probably, as is generally thought, was penned by him on occasion of the pestilence which came upon the people, through his numbering of them, 2Kings 24:1. The person all along spoken of, and to, according to the Targum, is Solomon his son; and, according to the title in the Syriac version, King Hezekiah, so Theodoret, who is called the son of David; neither of which are probable. Some think the Messiah is meant; and that the psalm contains promises of protection and safety to him, as man, from diseases, beasts of prey, evil spirits, and wicked men, under the care of angels; and this not because that Satan has applied one of these promises to him, Mt 4:6, but because they seem better to agree with him than with any other: and one part of the title of the psalm, in the Syriac version, runs thus,
"and spiritually it is called the victory of the Messiah, and of everyone that is perfected by him.''
Tit seems best to understand it of every godly man, who is always safe under the divine protection. The Talmudisis (n) call it , "a song of the occursions", or "meetings with evil spirits.".
90:090:1: Օրհնութիւն գովութիւն ՚ի Դաւիթ. Ղ։
0 Դաւթի օրհներգը

Օրհնութիւն գովութեան Դաւթի:

90:1: Օրհնութիւն գովութիւն ՚ի Դաւիթ. Ղ։
0 Դաւթի օրհներգը
zohrab-1805▾ eastern-1994▾ western am▾
90:090:0 [Хвалебная песнь Давида.]
90:1 αἶνος αινος story ᾠδῆς ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὁ ο the κατοικῶν κατοικεω settle ἐν εν in βοηθείᾳ βοηθεια help τοῦ ο the ὑψίστου υψιστος highest; most high ἐν εν in σκέπῃ σκεπης the θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven αὐλισθήσεται αυλιζομαι spend the night
90:1 תְּפִלָּה֮ tᵊfillā תְּפִלָּה prayer לְ lᵊ לְ to מֹשֶׁ֪ה mōšˈeh מֹשֶׁה Moses אִֽישׁ־ ʔˈîš- אִישׁ man הָ hā הַ the אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) אֲֽדֹנָ֗י ʔˈᵃḏōnˈāy אֲדֹנָי Lord מָעֹ֣ון māʕˈôn מָעֹון dwelling אַ֭תָּה ˈʔattā אַתָּה you הָיִ֥יתָ hāyˌîṯā היה be לָּ֗נוּ llˈānû לְ to בְּ bᵊ בְּ in דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation
90:1. qui habitat in abscondito Excelsi in umbraculo Domini commorabiturThe praise of a canticle for David. He that dwelleth in the aid of the most High, shall abide under the protection of the God of Jacob.
1. He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.
90:1. A prayer of Moses, the man of God. O Lord, you have been our refuge from generation to generation.
90:1. A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.
KJV Chapter [91] missing verse:

90:0 [Хвалебная песнь Давида.]
90:1
αἶνος αινος story
ᾠδῆς ωδη song
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ο the
κατοικῶν κατοικεω settle
ἐν εν in
βοηθείᾳ βοηθεια help
τοῦ ο the
ὑψίστου υψιστος highest; most high
ἐν εν in
σκέπῃ σκεπης the
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
αὐλισθήσεται αυλιζομαι spend the night
90:1
תְּפִלָּה֮ tᵊfillā תְּפִלָּה prayer
לְ lᵊ לְ to
מֹשֶׁ֪ה mōšˈeh מֹשֶׁה Moses
אִֽישׁ־ ʔˈîš- אִישׁ man
הָ הַ the
אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s)
אֲֽדֹנָ֗י ʔˈᵃḏōnˈāy אֲדֹנָי Lord
מָעֹ֣ון māʕˈôn מָעֹון dwelling
אַ֭תָּה ˈʔattā אַתָּה you
הָיִ֥יתָ hāyˌîṯā היה be
לָּ֗נוּ llˈānû לְ to
בְּ bᵊ בְּ in
דֹ֣ר ḏˈōr דֹּור generation
וָ וְ and
דֹֽר׃ ḏˈōr דֹּור generation
90:1. qui habitat in abscondito Excelsi in umbraculo Domini commorabitur
The praise of a canticle for David. He that dwelleth in the aid of the most High, shall abide under the protection of the God of Jacob.
90:1. A prayer of Moses, the man of God. O Lord, you have been our refuge from generation to generation.
90:1. A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. "Живущий под кровом Всевышнего" - живущий надеждой на Бога, настолько глубокой, что только от Него одного ищет заступления, тот "под сенью Всемогущего покоится" - будет пользоваться Его кровом, защитой. Сравнение взято из обычая древневосточного гостеприимства, когда иностранец, вступивший в шатер туземца, находил полный в нем покой и защиту.
Adam Clarke: Commentary on the Bible - 1831
91:1: He that dwelleth in the secret place - The Targum intimates that this is a dialogue between David, Solomon, and Jehovah. Suppose we admit this, - then
David asserts: "He who dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty," Psa 91:1.
Solomon answers: "I will say of the Lord, He is my refuge and my fortress; my God, in him will I trust," Psa 91:2.
David replies, and tells him what blessings he shall receive from God if he abide faithful, Psa 91:3-13.
Then the Supreme Being is introduced, and confirms all that David had spoken concerning Solomon, Psa 91:14-16 : and thus this sacred and instructive dialogue ends.
In the secret place of the Most High - Spoken probably in reference to the Holy of holies. He who enters legitimately there shall be covered with the cloud of God's glory - the protection of the all-sufflcient God. This was the privilege of the high priest only, under the law: but under the new covenant all believers in Christ have boldness to enter tnto the holiest by the blood of Jesus; and those who thus enter are safe from every evil.
Albert Barnes: Notes on the Bible - 1834
91:1: He that dwelleth - Everyone that so dwells. The proposition is universal, and is designed to embrace all who are in this condition. It is true of one; it is true of all. The word rendered "dwelleth" here is a participle from the verb to "sit," and here means "sitting:" literally, "sitting in the secret place," etc. The idea is that of calm repose; of resting; of sitting down - as one does in his dwelling.
In the secret place - On the meaning of this see the notes at Psa 27:5. Compare Psa 31:20; Psa 32:7. Abiding where God abides. The idea is that of having one's home or residence in the most holy place in the tabernacle or the temple, and of sitting with him in that sacred place.
Of the Most High - Of God, represented as exalted above all; over all the universe.
Shall abide - Margin, as in Hebrew, "lodge." That is his home - his resting place - where he lodges, or passes the night. He takes up his lodging there; he makes it his home.
Under the shadow of the Almighty - Under his protection, as if under his wings. Compare the notes at Psa 17:8. This is a general statement, and is designed as an introduction to the whole psalm, or as expressing what the psalm is intended to illustrate, "the blessedness" of the man who thus dwells with God; who makes him his friend; who makes the home of God his home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:1: (Title), This Psalm is supposed by some to have been composed by Moses on the same occasion as the preceding; but others think it was written by David, after his advice to his son Solomon. ch1 28:1-21
dwelleth: Psa 27:5, Psa 31:20, Psa 32:7, Psa 52:8, Psa 61:3, Psa 61:4, Psa 90:1; Isa 8:14; Eze 11:16; Hos 14:5, Hos 14:6; Jo1 4:15, Jo1 4:16
abide: Heb. lodge, Psa 25:13 *marg.
under: Psa 17:8, Psa 36:7, Psa 57:1; Jdg 9:15; Sol 2:3; Isa 4:5, Isa 4:6; Lam 4:20
Carl Friedrich Keil and Franz Delitzsch
91:1
As the concealing One, God is called עליון, the inaccessibly high One; and as the shadowing One שׁדּי, the invincibly almighty One. Faith, however, calls Him by His covenant name (Heilsname) יהוה and, with the suffix of appropriation, אלהי (my God). In connection with Ps 91:1 we are reminded of the expressions of the Book of Job, Job 39:28, concerning the eagle's building its nest in its eyrie. According to the accentuation, Ps 91:2 ought to be rendered with Geier, "Dicit: in Domino meo (or Domini) latibulum, etc." But the combination אמר לה is more natural, since the language of address follows in both halves of the verse.
Geneva 1599
91:1 He that dwelleth in the (a) secret place of the most High shall abide under the shadow of the Almighty.
(a) He who makes God his defence and trust will perceive his protection to be a most sure safeguard.
John Gill
91:1 He that dwelleth in the secret place of the most High,.... Or the Supreme; a title of God, who is superior to all beings, the Creator and Preserver of them, God over all, higher than the highest of angels or men; see Gen 14:22, "his secret place" is his heart, his bosom, where his only begotten Son lies; and into which he takes his people, where they are set as a seal, and who enjoy intimate communion with him; which is no other than his gracious presence, called "the secret of his presence", Ps 31:20, which none but saints are admitted to, when his everlasting love, which was a secret in his heart, is made known unto them, and in which they also dwell, 1Jn 4:16, as they likewise do in the eternal decree of election; which perhaps is meant by "the clefts of the rock, and secret places of the stairs", where the church is said to dwell, Song 2:14, unless rather Christ the Rock, and who may be signified by the cleft of that Moses was put into, when the goodness of the Lord passed before him, is intended; and who is the hiding place from the wind: mention is made of "the secret" of God's "tabernacle", Ps 27:5, in which he hides his people; alluding to the tabernacle, or temple, and the most holy place in it, called his secret place, Ezek 7:22, and may refer to the ministry of the word and ordinances, where saints dwell, and enjoy much communion with God; and who are particularly under his special providence, protection, and power; which may here be designed:
shall abide under the shadow of the Almighty: who is able to do all things for his people, and is "Shaddai", all sufficient, as this word is thought to signify; has a sufficiency of happiness in and for himself, and of provisions for all his creatures, and of power and grace for his own children: his "shadow" may be the same with his secret place, his power and protection, often in this book of Psalms called "the shadow of his wings", Ps 17:8, in allusion to birds that overshadow and protect their young with their wings; though perhaps the allusion here may be to the shadow of a tree, and design the word and ordinances of the Lord's house, which are a delightful, refreshing, reviving, and fruitful shadow, Song 2:3, where gracious souls dwell, and abide with great delight and pleasure. Christ, the Son of God, is sometimes compared to the shadow of a rock, or tree, which screens and shelters from heat; as he preserves his people from the heat of a fiery law, the flaming sword of justice, the wrath of God, the fiery darts of Satan, and the fury of persecutors: under this shadow do they abide or lodge all night, safe and secure, as the word (o) signifies: the Targum calls this shadow the shadow of the clouds of glory; the Arabic version, "the shadow of the God of heaven."
(m) So in Tikkune Zohar, correct. 20. fol. 50. 1. (n) T. Hieros. Sabbat, fol. 8. 2. (o) "indesinenter pernoctans", Junius & Tremellius; "pernoctat", Piscator, Gejerus; "pernoctabit", Michaelis.
John Wesley
91:1 He - He that makes God his habitation and refuge.
Robert Jamieson, A. R. Fausset and David Brown
91:1 David is the most probable author; and the pestilence, mentioned in 2Kings 24:13-15, the most probable of any special occasion to which the Psalm may refer. The changes of person allowable in poetry are here frequently made. (Psa. 91:1-16)
dwelleth in the secret place-- (Ps 27:5; Ps 31:20) denotes nearness to God. Such as do so abide or lodge secure from assaults, and can well use the terms of trust in Ps 91:2.
90:190:1: Որ բնակեալն է յօգնութիւն Բարձրելոյ, ընդ հովանեաւ Աստուծոյ յերկինս հանգիցէ[7301]։ [7301] Ոմանք.Օրհնութիւն գովութեան ՚ի Դաւիթ։ Անվերնագիր ՚ի Հեբր՛՛։ Ո՞ բնակեալ յօգնութիւն Բարձ՛՛։
1 Ով ապրում է Բարձրեալի աջակցութեամբ, երկնքում կը հանգչի Աստծու հովանու տակ:
[91:1] Բարձրելոյն ծածկոցին տակ բնակողը՝ Ամենակարողին հովանաւորութեանը տակ պիտի հանգչի։
Որ բնակեալ է յօգնութեան Բարձրելոյն, ընդ հովանեաւ [585]Աստուծոյ յերկինս հանգիցէ:

90:1: Որ բնակեալն է յօգնութիւն Բարձրելոյ, ընդ հովանեաւ Աստուծոյ յերկինս հանգիցէ[7301]։
[7301] Ոմանք.Օրհնութիւն գովութեան ՚ի Դաւիթ։ Անվերնագիր ՚ի Հեբր՛՛։ Ո՞ բնակեալ յօգնութիւն Բարձ՛՛։
1 Ով ապրում է Բարձրեալի աջակցութեամբ, երկնքում կը հանգչի Աստծու հովանու տակ:
[91:1] Բարձրելոյն ծածկոցին տակ բնակողը՝ Ամենակարողին հովանաւորութեանը տակ պիտի հանգչի։
zohrab-1805▾ eastern-1994▾ western am▾
90:190:1 Живущий под кровом Всевышнего под сенью Всемогущего покоится,
90:2 ἐρεῖ ερεω.1 state; mentioned τῷ ο the κυρίῳ κυριος lord; master ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be καὶ και and; even καταφυγή καταφυγη of me; mine ὁ ο the θεός θεος God μου μου of me; mine ἐλπιῶ ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him
90:2 בְּ bᵊ בְּ in טֶ֤רֶם׀ ṭˈerem טֶרֶם beginning הָ֘רִ֤ים hˈārˈîm הַר mountain יֻלָּ֗דוּ yullˈāḏû ילד bear וַ wa וְ and תְּחֹ֣ולֵֽל ttᵊḥˈôlˈēl חיל have labour pain, to cry אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and תֵבֵ֑ל ṯēvˈēl תֵּבֵל world וּֽ ˈû וְ and מֵ mē מִן from עֹולָ֥ם ʕôlˌām עֹולָם eternity עַד־ ʕaḏ- עַד unto עֹ֝ולָ֗ם ˈʕôlˈām עֹולָם eternity אַתָּ֥ה ʔattˌā אַתָּה you אֵֽל׃ ʔˈēl אֵל god
90:2. dicens Domino spes mea et fortitudo mea Deus meus confidam in eumHe shall say to the Lord: Thou art my protector, and my refuge: my God, in him will I trust.
2. I will say of the LORD, He is my refuge and my fortress; my God, in whom I trust.
90:2. Before the mountains became, or the land was formed along with the world: from ages past, even to all ages, you are God.
90:2. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God.
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty:

90:1 Живущий под кровом Всевышнего под сенью Всемогущего покоится,
90:2
ἐρεῖ ερεω.1 state; mentioned
τῷ ο the
κυρίῳ κυριος lord; master
ἀντιλήμπτωρ αντιληπτωρ of me; mine
εἶ ειμι be
καὶ και and; even
καταφυγή καταφυγη of me; mine
ο the
θεός θεος God
μου μου of me; mine
ἐλπιῶ ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
90:2
בְּ bᵊ בְּ in
טֶ֤רֶם׀ ṭˈerem טֶרֶם beginning
הָ֘רִ֤ים hˈārˈîm הַר mountain
יֻלָּ֗דוּ yullˈāḏû ילד bear
וַ wa וְ and
תְּחֹ֣ולֵֽל ttᵊḥˈôlˈēl חיל have labour pain, to cry
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
תֵבֵ֑ל ṯēvˈēl תֵּבֵל world
וּֽ ˈû וְ and
מֵ מִן from
עֹולָ֥ם ʕôlˌām עֹולָם eternity
עַד־ ʕaḏ- עַד unto
עֹ֝ולָ֗ם ˈʕôlˈām עֹולָם eternity
אַתָּ֥ה ʔattˌā אַתָּה you
אֵֽל׃ ʔˈēl אֵל god
90:2. dicens Domino spes mea et fortitudo mea Deus meus confidam in eum
He shall say to the Lord: Thou art my protector, and my refuge: my God, in him will I trust.
90:2. Before the mountains became, or the land was formed along with the world: from ages past, even to all ages, you are God.
90:2. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. 2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. 3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. 4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. 5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; 6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. 7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. 8 Only with thine eyes shalt thou behold and see the reward of the wicked.
In these verses we have,
I. A great truth laid down in general, That all those who live a life of communion with God are constantly safe under his protection, and may therefore preserve a holy serenity and security of mind at all times (v. 1): He that dwells, that sits down, in the secret place of the Most High, shall abide under the shadow of the Almighty; he that by faith chooses God for his guardian shall find all that in him which he needs or can desire. Note, 1. It is the character of a true believer that he dwells in the secret place of the Most High; he is at home in God, returns to God, and reposes in him as his rest; he acquaints himself with inward religion, and makes heart-work of the service of God, worships within the veil, and loves to be alone with God, to converse with him in solitude. 2. It is the privilege and comfort of those that do so that they abide under the shadow of the Almighty; he shelters them, and comes between them and every thing that would annoy them, whether storm or sunshine. They shall not only have an admittance, but a residence, under God's protection; he will be their rest and refuge for ever.
II. The psalmist's comfortable application of this to himself (v. 2): I will say of the Lord, whatever others say of him, "He is my refuge; I choose him as such, and confide in him. Others make idols their refuge, but I will say of Jehovah, the true and living God, He is my refuge: any other is a refuge of lies. He is a refuge that will not fail me; for he is my fortress and strong-hold." Idolaters called their idols Mahuzzim, their most strong-hold (Dan. xi. 39), but therein they deceived themselves; those only secure themselves that make the Lord their God, their fortress. There being no reason to question his sufficiency, fitly does it follow, In him will I trust. If Jehovah be our God, our refuge, and our fortress, what can we desire which we may not be sure to find in him? He is neither fickle nor false, neither weak nor mortal; he is God and not man, and therefore there is no danger of being disappointed in him. We know whom we have trusted.
III. The great encouragement he gives to others to do likewise, not only from his own experience of the comfort of it (for in that there might possibly be a fallacy), but from the truth of God's promise, in which there neither is nor can be any deceit (v. 3, 4, &c.): Surely he shall deliver thee. Those who have themselves found the comfort of making God their refuge cannot but desire that others may do so. Now here it is promised,
1. That believers shall be kept from those mischiefs which they are in imminent danger of, and which would be fatal to them (v. 3), from the snare of the fowler, which is laid unseen and catches the unwary prey on a sudden, and from the noisome pestilence, which seizes men unawares and against which there is no guard. This promise protects, (1.) The natural life, and is often fulfilled in our preservation from those dangers which are very threatening and very near, while yet we ourselves are not apprehensive of them, any more than the bird is of the snare of the fowler. We owe it, more than we are sensible, to the care of the divine Providence that we have been kept from infectious diseases and out of the hands of the wicked and unreasonable. (2.) The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the snares of the fowler, and from the contagion of sin, which is the noisome pestilence. He that has given grace to be the glory of the soul will create a defence upon all that glory.
2. That God himself will be their protector; those must needs be safe who have him for their keeper, and successful for whom he undertakes (v. 4): He shall cover thee, shall keep thee secret (Ps. xxxi. 20), and so keep thee safe, Ps. xxvii. 5. God protects believers, (1.) With the greatest tenderness and affection, which is intimated in that, He shall cover thee with his feathers, under his wings, which alludes to the hen gathering her chickens under wings, Matt. xxiii. 37. By natural instinct she not only protects them, but calls them under that protection when she sees them in danger, not only keeps them safe, but cherishes them and keeps them warm. To this the great God is pleased to compare his care of his people, who are helpless as the chickens, and easily made a prey of, but are invited to trust under the shadow of the wings of the divine promise and providence, which is the periphrasis of a proselyte to the true religion, that he has come to trust under the wings of the God of Israel, Ruth ii. 12. (2.) With the greatest power and efficacy. Wings and feathers, though spread with the greatest tenderness, are yet weak, and easily broken through, and therefore it is added, His truth shall be thy shield and buckler, a strong defence. God is willing to guard his people as the hen is to guard the chickens, and as able as a man of war in armour.
3. That he will not only keep them from evil, but from the fear of evil, v. 5, 6. Here is, (1.) Great danger supposed; the mention of it is enough to frighten us; night and day we lie exposed, and those that are apt to be timorous will in neither period think themselves safe. When we are retired into our chambers, our beds, and have made all as safe as we can about us, yet there is terror by night, from thieves and robbers, winds and storms, besides those things that are the creatures of fancy and imagination, which are often most frightful of all. We read of fear in the night, Cant. iii. 8. There is also a pestilence that walketh in darkness, as that was which slew the first-born of the Egyptians, and the army of the Assyrians. No locks nor bars can shut out diseases, while we carry about with us in our bodies the seeds of them. But surely in the day-time, when we can look about us, we are not so much in danger; yes, there is an arrow that flieth by day too, and yet flies unseen; there is a destruction that wasteth at high-noon, when we are awake and have all our friends about us; even then we cannot secure ourselves, nor can they secure us. It was in the day-time that that pestilence wasted which was sent to chastise David for numbering the people, on occasion of which some think this psalm was penned. But, (2.) Here is great security promised to believers in the midst of this danger: "Thou shalt not be afraid. God by his grace will keep thee from disquieting distrustful fear (that fear which hath torment) in the midst of the greatest dangers. Wisdom shall keep thee from being causelessly afraid, and faith shall keep thee from being inordinately afraid. Thou shalt not be afraid of the arrow, as knowing that though it may hit thee it cannot hurt thee; if it take away the natural life, yet it shall be so far from doing any prejudice to the spiritual life that it shall be its perfection." A believer needs not fear, and therefore should not fear, any arrow, because the point is off, the poison is out. O death! where is thy sting? It is also under divine direction, and will hit where God appoints and not otherwise. Every bullet has its commission. Whatever is done our heavenly Father's will is done; and we have no reason to be afraid of that.
4. That they shall be preserved in common calamities, in a distinguishing way (v. 7): "When death rides in triumph, and diseases rage, so that thousands and ten thousands fall, fall by sickness, or fall by the sword in battle, fall at thy side, at thy right hand, and the sight of their fall is enough to frighten thee, and if they fall by the pestilence their falling so near thee may be likely to infect thee, yet it shall not come nigh thee, the death shall not, the fear of death shall not." Those that preserve their purity in times of general corruption may trust God with their safety in times of general desolation. When multitudes die round about us, though thereby we must be awakened to prepare for our own death, yet we must not be afraid with any amazement, nor make ourselves subject to bondage, as many do all their life-time, through fear of death, Heb. ii. 15. The sprinkling of blood secured the first-born of Israel when thousands fell. Nay, it is promised to God's people that they shall have the satisfaction of seeing, not only God's promises fulfilled to them, but his threatenings fulfilled upon those that hate them (v. 8): Only with thy eyes shalt thou behold and see the just reward of the wicked, which perhaps refers to the destruction of the first-born of Egypt by the pestilence, which was both the punishment of the oppressors and the enlargement of the oppressed; this Israel saw when they saw themselves unhurt, untouched. As it will aggravate the damnation of sinners that with their eyes they shall behold and see the reward of the righteous (Luke xiii. 28), so it will magnify the salvation of the saints that with their eyes they shall behold and see the destruction of the wicked, Isa. lxvi. 24; Ps. lviii. 10.
Adam Clarke: Commentary on the Bible - 1831
91:2: I will say of the Lord - This is my experience: "He is my fortress, and in him will I continually trust."
Albert Barnes: Notes on the Bible - 1834
91:2: I will say of the Lord - I, the psalmist; I will take this to myself; I will endeavor to secure this blessedness; I will thus abide with God. In view of the blessedness of this condition, and with the hope of securing it to myself; I will adopt this resolution as the purpose of my life. It is what I need; it is what my soul desires.
My refuge and my fortress - "I will say of Jehovah, My refuge and my fortress!" I will address him as such; I will regard him as such. On the meaning of these terms, see the notes at Psa 18:2.
My God - I will address him as my God; as the God whom alone I worship; as the only being to whom the name "God" can properly be applied; as being to me all that is implied in the word God.
In him will I trust - I will repose that confidence in him which is evinced by making my home with him, and seeking permanently to dwell with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:2: I will: Psa 91:9, Psa 18:2, Psa 46:1, Psa 71:3, Psa 142:5; Deu 32:30, Deu 32:31, Deu 33:27-29; Pro 18:10
my God: Psa 43:4, Psa 48:14, Psa 67:6, Psa 67:7; Gen 17:7; Deu 26:17-19; Jer 31:1; Luk 20:38; Heb 11:16
in him: Psa 62:5-8; Isa 12:2, Isa 26:3, Isa 26:4
Geneva 1599
91:2 (b) I will say of the LORD, [He is] my refuge and my fortress: my God; in him will I trust.
(b) Being assured of this protection, he prays to the Lord.
John Gill
91:2 I will say of the Lord,.... Or to the Lord (p): these are the words of the psalmist, expressing his faith in the Lord in the following words, taking encouragement from the safety of the godly man above described: the Septuagint, Vulgate Latin, and all the Oriental versions, read, he shall say to the Lord; that is, the man that dwells in the secret place, and under the shadow of the Lord: the Targum is,
"David said, I will say to the Lord,''
as follows:
he is my refuge: a refuge in every time of trouble, outward or toward; a refuge when all others fail; and is himself a never failing one, a strong refuge, which none can break through and into, and in which all that have fled thither and dwell are safe:
and my fortress; what fortifications, natural or artificial, are to a city and its inhabitants, that is God to his people, and much more; he is round about them, as the mountains were about Jerusalem; his salvation are walls and bulwarks to them; yea, he is a wall of fire about them, Ps 125:2, they are kept by his power, as in a garrison, 1Pet 1:5,
my God, in him will I trust; his covenant God, his God in Christ, and who would ever continue so; and was a proper object of his trust and confidence, both as the God of nature, and the God of grace; who is to be trusted in, both for temporal and spiritual blessings, and at all times; to which his lovingkindness, power, and faithfulness, greatly encourage and engage: the Targum is,
"in his Word will I trust.''
(p) Domino, Pagninus, Montanus, Tigurine version, Musculus; "ad Jehovam", de Dieu.
90:290:2: Ասասցէ Տեառն ընդունելի իմ ես, ապաւէն իմ Աստուած, եւ ես յուսամ ՚ի նա[7302]։ [7302] Ոմանք.Ասա՛ Տեառն ընդունօղ իմ ես։
2 Տիրոջը կ’ասի. «Դու ես ինձ ընդունողը, ապաւէ՛ն իմ Աստուած, որի վրայ եմ դրել իմ յոյսը»:
2 Տէրոջը համար պիտի ըսեմ. «Իմ ապաւէնս ու իմ ամրոցս է. Իմ Աստուածս՝ որուն կը յուսամ»։
Ասասցէ`` Տեառն. Ընդունելի իմ ես, ապաւէն իմ Աստուած, եւ ես յուսամ ի նա:

90:2: Ասասցէ Տեառն ընդունելի իմ ես, ապաւէն իմ Աստուած, եւ ես յուսամ ՚ի նա[7302]։
[7302] Ոմանք.Ասա՛ Տեառն ընդունօղ իմ ես։
2 Տիրոջը կ’ասի. «Դու ես ինձ ընդունողը, ապաւէ՛ն իմ Աստուած, որի վրայ եմ դրել իմ յոյսը»:
2 Տէրոջը համար պիտի ըսեմ. «Իմ ապաւէնս ու իմ ամրոցս է. Իմ Աստուածս՝ որուն կը յուսամ»։
zohrab-1805▾ eastern-1994▾ western am▾
90:290:2 говорит Господу: >
90:3 ὅτι οτι since; that αὐτὸς αυτος he; him ῥύσεταί ρυομαι rescue με με me ἐκ εκ from; out of παγίδος παγις trap θηρευτῶν θηρευτης and; even ἀπὸ απο from; away λόγου λογος word; log ταραχώδους ταραχωδης troublous; turbulent
90:3 תָּשֵׁ֣ב tāšˈēv שׁוב return אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man עַד־ ʕaḏ- עַד unto דַּכָּ֑א dakkˈā דַּכָּא crushed וַ֝ ˈwa וְ and תֹּ֗אמֶר ttˈōmer אמר say שׁ֣וּבוּ šˈûvû שׁוב return בְנֵי־ vᵊnê- בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
90:3. quia ipse liberabit te de laqueo venantium de morte insidiarumFor he hath delivered me from the snare of the hunters: and from the sharp word.
3. For he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
90:3. And, lest man be turned aside in humiliation, you have said: Be converted, O sons of men.
90:3. Thou turnest man to destruction; and sayest, Return, ye children of men.
I will say of the LORD, [He is] my refuge and my fortress: my God; in him will I trust:

90:2 говорит Господу: <<прибежище мое и защита моя, Бог мой, на Которого я уповаю!>>
90:3
ὅτι οτι since; that
αὐτὸς αυτος he; him
ῥύσεταί ρυομαι rescue
με με me
ἐκ εκ from; out of
παγίδος παγις trap
θηρευτῶν θηρευτης and; even
ἀπὸ απο from; away
λόγου λογος word; log
ταραχώδους ταραχωδης troublous; turbulent
90:3
תָּשֵׁ֣ב tāšˈēv שׁוב return
אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man
עַד־ ʕaḏ- עַד unto
דַּכָּ֑א dakkˈā דַּכָּא crushed
וַ֝ ˈwa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
שׁ֣וּבוּ šˈûvû שׁוב return
בְנֵי־ vᵊnê- בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
90:3. quia ipse liberabit te de laqueo venantium de morte insidiarum
For he hath delivered me from the snare of the hunters: and from the sharp word.
90:3. And, lest man be turned aside in humiliation, you have said: Be converted, O sons of men.
90:3. Thou turnest man to destruction; and sayest, Return, ye children of men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-8. Как бы ни были разнообразны, многочисленны и велики угрожающие этому праведнику бедствия, Господь от всех их избавит его. Он избавит "от сети ловца" - вообще от всякой опасности, причиняемой хитростью; "от гибельной язвы" - от всего, что доставляет гибель, вред. Господь защитит его с такой же предупредительной любовью, с какою наседка принимает под крылья своих детенышей, где они чувствуют себя в полной безопасности ("под крыльями Его будешь безопасен"). Это потому, что "истина Его" будет охранным орудием для человека. Так как Бог любит истину, то и защитит того, кто пред Ним истинен. "Ужасы ночи" - скрытые тайные нападения; от "стрелы, летящей днем" - от нападений явных; от "язвы, ходящей во мраке" - от действий, скрывающихся во тьме происков, интриг; ("от сряща" слав. библ. - случайного недуга); от "заразы, опустошающей в полдень" - от действий южного жгучего ветра, иссушающего всякую растительность. Если бы на праведника напали враги в необыкновенно большом количестве, то их погубит Господь "тысячу и десять тысяч" (круглые цифры) - в громадном количестве, однако ни одно из посылаемых Богом на врагов губительных бедствий не коснется праведника.
Adam Clarke: Commentary on the Bible - 1831
91:3: Surely he shall deliver thee - If thou wilt act thus, then the God in whom thou trustest will deliver thee from the snare of the fowler, from all the devices of Satan, and from all dangerous maladies. As the original word, דבר dabar, signifies a word spoken, and deber, the same letters, signifies pestilence; so some translate one way, and some another: he shall deliver thee from the evil and slanderous word; he shall deliver thee from the noisome pestilence - all blasting and injurious winds, effluvia, etc.
Albert Barnes: Notes on the Bible - 1834
91:3: Surely he shall deliver thee from the snare of the fowler - The snare or gin set for catching birds; meaning, here, that God would save him from the purposes of wicked people; such purposes as might be compared with the devices employed to catch birds. On the meaning of the figure used here, see the notes at Psa 18:5.
And from the noisome pestilence - The "fatal" pestilence; the pestilence that spreads death in its march. That is, he can pRev_ent its coming upon you; or, he can save you from its ravages, while others are dying around you. This promise is not to be understood as absolute, or as meaning that no one who fears God will ever fall by the pestilence - for good people "do" die at such times as well as bad people; but the idea is, that God "can" preserve us at such a time and that, as a great law, he will be thus the protector of those who trust him. It is to be remembered that in times of pestilence (as was the case during the pRev_alence of the Asiatic cholera in 1832 and 1848), very many of the victims are the intemperate, the sensual, the debased, and that a life of this kind is a predisposing cause of death in such visitations of judgment. A large part of those who die are of that number. From the danger arising from this cause, of course the virtuous, the temperate, the pious are exempt; and this is one of the methods by which God saves those who trust in him from the "noisome pestilence." Religion, therefore, to a considerable extent, constitutes a ground of security at such times; nor is there any reason to doubt that, in many cases also, there may be a special interposition protecting the friends of God from danger, and sparing them for future usefulness. The promise here is substantially that general promise which we have in the Scriptures everywhere, that God is the Protector of his people, and that they may put their trust in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:3: snare: Psa 124:7, Psa 141:9; Pro 7:23; Ecc 9:12; Hos 9:8; Amo 3:5; Ti1 6:9; Ti2 2:26
and from: Psa 91:6; Num 14:37, Num 14:38, Num 16:46-48; Sa2 24:15; Job 5:10-22
Carl Friedrich Keil and Franz Delitzsch
91:3
יקושׁ, as in Prov 6:5; Jer 5:26, is the dullest toned from for יקושׁ or יוקשׁ, Ps 124:7. What is meant is death, or "he who has the power of death," Heb 2:14, cf. Ti2 2:26. "The snare of the fowler" is a figure for the peril of one's life, Eccles 9:12. In connection with Ps 91:4 we have to call to mind Deut 32:11 : God protects His own as an eagle with its large strong wing. אברה is nom. unitatis, a pinion, to אבר, Is 40:31; and the Hiph. הסך, from סכך, with the dative of the object, like the Kal in Ps 140:8, signifies to afford covering, protection. The ἅπαξ λεγ. סחרה, according to its stem-word, is that which encompasses anything round about, and here beside צנּה, a weapon of defence surrounding the body on all sides; therefore not corresponding to the Syriac sḥārtā', a stronghold (סהר, מסגּרת), but to Syriac sabrā', a shield. The Targum translates צנּה with תּריסא, θυρεός, and סחרה with עגילא, which points to the round parma. אמתּו is the truth of the divine promises. This is an impregnable defence (a) in war-times, Ps 91:5, against nightly surprises, and in the battle by day; (b) in times of pestilence, Ps 91:6, when the destroying angel, who passes through and destroys the people (Ex 11:4), can do no harm to him who has taken refuge in God, either in the midnight or the noontide hours. The future יהלך is a more rhythmical and, in the signification to rage (as of disease) and to vanish away, a more usual form instead of ילך. The lxx, Aquila, and Symmachus erroneously associate the demon name שׁד with ישׁוּד. It is a metaplastic (as if formed from שׁוּד morf de) future for ישׁד, cf. Prov 29:6, ירוּן, and Is 42:4, ירוּץ, frangetur. Ps 91:7 a hypothetical protasis: si cadant; the preterite would signify cediderint, Ew. 357, b. With רק that which will solely and exclusively take place is introduced. Burk correctly renders: nullam cum peste rem habebis, nisi ut videas. Only a spectator shalt thou be, and that with thine own eyes, being they self inaccessible and left to survive, conscious that thou thyself art a living one in contrast with those who are dying. And thou shalt behold, like Israel on the night of the Passover, the just retribution to which the evil-doers fall a prey. שׁלּמה, recompense, retribution, is a hapaxlegomenon, cf. שׁלּמים, Is 34:8. Ascribing the glory to God, the second voice confirms or ratifies these promises.
Geneva 1599
91:3 Surely he shall deliver thee from the (c) snare of the fowler, [and] from the noisome pestilence.
(c) That is, God's help is most ready for us, whether Satan assails us secretly which he calls a snare, or openly which is here meant by the pestilence.
John Gill
91:3 Surely he shall deliver thee from the snare of the fowler,.... These are the words of the psalmist, either speaking to himself, for the encouragement of his own faith and trust in the Lord; or to the man that dwells in the secret place, and under the shadow of the most High; which latter seems most agreeable; though Cocceius thinks they are the words of God in one of his Persons, speaking of another divine Person that should deliver such that trust in him: the Targum makes them to be the words of David to Solomon his son. By the "fowler" and his "snare" may be meant either Saul, who laid wait for David, spread snares for him, and hunted him as a partridge on the mountains, from whom he was delivered; or rather any tyrannical enemy and persecutor of the saints, who lay snares for them; and these are broken by the Lord, and so they escape, as a bird out of the hands of the fowler, Ps 124:6 or it may, best of all, be understood of Satan and his temptations, which are as snares that he lays to catch the people of God in, and from which they are delivered by the power and grace of God; see Ti1 3:7.
and from the noisome pestilence; the most pernicious and destructive one; which may be literally understood of any pestilential distemper; from which the Lord, by his powerful providence, sometimes protects his people, when in danger of it: or, spiritually, of the pestilential disease of sin, that noisome and deadly one, the plague of the heart, which is the worst of all plagues; and from the ruinous and destructive effects and consequences of which the Lord saves his saints.
John Wesley
91:3 Pestilence - From the pestilence, which like a fowler's snare takes men suddenly and unexpectedly.
Robert Jamieson, A. R. Fausset and David Brown
91:3 snares . . . [and] . . . noisome pestilence--literally, "plagues of mischiefs" (Ps 5:9; Ps 52:7), are expressive figures for various evils.
90:390:3: Նա փրկեսցէ զիս յորոգայթէ որսողին, եւ ՚ի բանից խռովութենէ[7303]։ [7303] Ոմանք.Եւ ՚ի բանից ՚ի խռովութենէ։
3 Նա ինձ կը փրկի որսորդի թակարդից ու խռովեցուցիչ խօսքերից:
3 Արդարեւ ան պիտի փրկէ քեզ որսորդին որոգայթէն, Ապականիչ ժանտամահէն։
Նա փրկեսցէ [586]զիս յորոգայթէ որսողին, եւ [587]ի բանից խռովութենէ:

90:3: Նա փրկեսցէ զիս յորոգայթէ որսողին, եւ ՚ի բանից խռովութենէ[7303]։
[7303] Ոմանք.Եւ ՚ի բանից ՚ի խռովութենէ։
3 Նա ինձ կը փրկի որսորդի թակարդից ու խռովեցուցիչ խօսքերից:
3 Արդարեւ ան պիտի փրկէ քեզ որսորդին որոգայթէն, Ապականիչ ժանտամահէն։
zohrab-1805▾ eastern-1994▾ western am▾
90:390:3 Он избавит тебя от сети ловца, от гибельной язвы,
90:4 ἐν εν in τοῖς ο the μεταφρένοις μεταφρενον he; him ἐπισκιάσει επισκιαζω overshadow σοι σοι you καὶ και and; even ὑπὸ υπο under; by τὰς ο the πτέρυγας πτερυξ wing αὐτοῦ αυτος he; him ἐλπιεῖς ελπιζω hope ὅπλῳ οπλον armament; weapon κυκλώσει κυκλοω encircle; surround σε σε.1 you ἡ ο the ἀλήθεια αληθεια truth αὐτοῦ αυτος he; him
90:4 כִּ֤י kˈî כִּי that אֶ֪לֶף ʔˈelef אֶלֶף thousand שָׁנִ֡ים šānˈîm שָׁנָה year בְּֽ bᵊˈ בְּ in עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye כְּ kᵊ כְּ as יֹ֣ום yˈôm יֹום day אֶ֭תְמֹול ˈʔeṯmôl אֶתְמֹול yesterday כִּ֣י kˈî כִּי that יַעֲבֹ֑ר yaʕᵃvˈōr עבר pass וְ wᵊ וְ and אַשְׁמוּרָ֥ה ʔašmûrˌā אַשְׁמוּרָה night watch בַ va בְּ in † הַ the לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
90:4. in scapulis suis obumbrabit tibi et sub alis eius sperabisHe will overshadow thee with his shoulders: and under his wings thou shalt trust.
4. He shall cover thee with his pinions, and under his wings shalt thou take refuge: his truth is a shield and a buckler.
90:4. For a thousand years before your eyes are like the days of yesterday, which have passed by, and they are like a watch of the night,
90:4. For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night.
Surely he shall deliver thee from the snare of the fowler, [and] from the noisome pestilence:

90:3 Он избавит тебя от сети ловца, от гибельной язвы,
90:4
ἐν εν in
τοῖς ο the
μεταφρένοις μεταφρενον he; him
ἐπισκιάσει επισκιαζω overshadow
σοι σοι you
καὶ και and; even
ὑπὸ υπο under; by
τὰς ο the
πτέρυγας πτερυξ wing
αὐτοῦ αυτος he; him
ἐλπιεῖς ελπιζω hope
ὅπλῳ οπλον armament; weapon
κυκλώσει κυκλοω encircle; surround
σε σε.1 you
ο the
ἀλήθεια αληθεια truth
αὐτοῦ αυτος he; him
90:4
כִּ֤י kˈî כִּי that
אֶ֪לֶף ʔˈelef אֶלֶף thousand
שָׁנִ֡ים šānˈîm שָׁנָה year
בְּֽ bᵊˈ בְּ in
עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye
כְּ kᵊ כְּ as
יֹ֣ום yˈôm יֹום day
אֶ֭תְמֹול ˈʔeṯmôl אֶתְמֹול yesterday
כִּ֣י kˈî כִּי that
יַעֲבֹ֑ר yaʕᵃvˈōr עבר pass
וְ wᵊ וְ and
אַשְׁמוּרָ֥ה ʔašmûrˌā אַשְׁמוּרָה night watch
בַ va בְּ in
הַ the
לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
90:4. in scapulis suis obumbrabit tibi et sub alis eius sperabis
He will overshadow thee with his shoulders: and under his wings thou shalt trust.
90:4. For a thousand years before your eyes are like the days of yesterday, which have passed by, and they are like a watch of the night,
90:4. For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:4: He shall cover thee with his feathers - He shall act towards thee as the hen does to her brood, - take thee under his wings when birds of prey appear, and also shelter thee from chilling blasts. This is a frequent metaphor in the sacred writings; see Psa 17:8 (note), Psa 57:1 (note), Psa 61:4 (note), and the notes on them. The Septuagint has Εν τοις μεταφρενοις αυτου επισκιασει σοι· He will overshadow thee between his shoulders; alluding to the custom of parents carrying their weak or sick children on their backs, and having them covered even there with a mantle. Thus the Lord is represented carrying the Israelites in the wilderness. See Deu 32:11-12 (note), where the metaphor is taken from the eagle.
His truth shall be thy shield and buckler - His revelation; his Bible. That truth contains promises for all times and circumstances; and these will be invariably fulfilled to him that trusts in the Lord. The fulfillment of a promise relative to defense and support is to the soul what the best shield is to the body.
Albert Barnes: Notes on the Bible - 1834
91:4: He shall cover thee with his feathers ... - As the parent bird protects its young. See the notes at Psa 17:8. Compare Deu 32:11. "His truth." His unfailing promise; the certainty that what he has promised to do he will perform.
Shall be thy shield and buckler - literally, "Shield and buckler is his truth." The meaning is, that his pledge or promise would be unto them as the shield of the soldier is to him in battle. Compare Psa 35:2. The word rendered "buckler" is derived from the verb "to surround," and is given to the defensive armor here referred to, because it "surrounds," and thus "protects" a person. It may apply to a coat of mail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:4: cover: Psa 17:8, Psa 57:1, Psa 61:4; Deu 32:11; Rut 2:12; Mat 23:37
his truth: Psa 89:23, Psa 89:24, Psa 138:2; Gen 15:1; Isa 43:1, Isa 43:2; Mar 13:31; Tit 1:2; Heb 6:17, Heb 6:18
Geneva 1599
91:4 He shall cover thee with his feathers, and under his wings shalt thou trust: his (d) truth [shall be thy] shield and buckler.
(d) That is, his faithful keeping of promises to help you in your need.
John Gill
91:4 He shall cover thee with his feathers,.... As birds do their young, who cannot cover themselves: this they do from a tender regard to them, whereby they both keep them warm, and protect them from those that would hurt them: this represents the helpless state of the children of God, who are, like to young birds, weak and unable to defend themselves: the tender regard of God unto them, as the eagle and other birds have to their young; see Deut 32:11 and the warmth and comforts souls have, as well as protection, under his powerful and gracious presence; he comforts them under their tribulations, as well as defends them from their enemies:
and under his wings shalt thou trust; See Gill on Ps 91:1 and the passages there referred to; the same metaphor is continued:
his truth shall be thy shield and buckler; his faithfulness, which is engaged to keep and preserve his saints safe to his kingdom and glory, 1Cor 1:8, his Son, who is "truth" itself, Jn 14:6, and whose person, blood, righteousness, and salvation, are as a shield and buckler all around the saints, to secure them from ruin and destruction; and are the shield which faith lays hold on, and makes use of, against the temptation, of Satan; see Ps 84:11, the word of God also, which is truth, Jn 17:19, every promise in it, and doctrine of it, is as a shield and buckler to strengthen, support, and secure the faith of his people, Prov 30:5.
Robert Jamieson, A. R. Fausset and David Brown
91:4 For the first figure compare Deut 32:11; Mt 23:37.
buckler--literally, "surrounding"--that is, a kind of shield covering all over.
90:490:4: ՚Ի թիկնամէջս իւր ընկալցի զքեզ, ՚ի հովանի թեւոց նորա յուսասցիս[7304]։ [7304] Ոմանք.Թեւոց նորա յուսասցես։
4 Իր ծոցում կը պահի կը պաշտպանի քեզ, եւ դու ապահովութիւն կ’ունենաս նրա թեւերի հովանու տակ:
4 Քեզ իր փետուրներովը պիտի ծածկէ Ու իր թեւերուն տակ պիտի ապաստանիս։Անոր ճշմարտութիւնը վահան մը ու ասպար մը պիտի ըլլայ քեզի։
Ի թիկնամէջս իւր ընկալցի զքեզ, ի հովանի թեւոց նորա յուսասցիս. որպէս զէն` շուրջ եղիցի զքեւ ճշմարտութիւն նորա:

90:4: ՚Ի թիկնամէջս իւր ընկալցի զքեզ, ՚ի հովանի թեւոց նորա յուսասցիս[7304]։
[7304] Ոմանք.Թեւոց նորա յուսասցես։
4 Իր ծոցում կը պահի կը պաշտպանի քեզ, եւ դու ապահովութիւն կ’ունենաս նրա թեւերի հովանու տակ:
4 Քեզ իր փետուրներովը պիտի ծածկէ Ու իր թեւերուն տակ պիտի ապաստանիս։Անոր ճշմարտութիւնը վահան մը ու ասպար մը պիտի ըլլայ քեզի։
zohrab-1805▾ eastern-1994▾ western am▾
90:490:4 перьями Своими осенит тебя, и под крыльями Его будешь безопасен; щит и ограждение истина Его.
90:5 οὐ ου not φοβηθήσῃ φοβεω afraid; fear ἀπὸ απο from; away φόβου φοβος fear; awe νυκτερινοῦ νυκτερινος from; away βέλους βελος missile πετομένου πετομαι fly ἡμέρας ημερα day
90:5 זְ֭רַמְתָּם ˈzramtām זרם flood thunderingly? שֵׁנָ֣ה šēnˈā שֵׁנָה sleep יִהְי֑וּ yihyˈû היה be בַּ֝ ˈba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning כֶּ ke כְּ as † הַ the חָצִ֥יר ḥāṣˌîr חָצִיר grass יַחֲלֹֽף׃ yaḥᵃlˈōf חלף come after
90:5. scutum et protectio veritas eius non timebis a timore nocturnoHis truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night.
5. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day;
90:5. which was held for nothing: so their years shall be.
90:5. Thou carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up.
He shall cover thee with his feathers, and under his wings shalt thou trust: his truth [shall be thy] shield and buckler:

90:4 перьями Своими осенит тебя, и под крыльями Его будешь безопасен; щит и ограждение истина Его.
90:5
οὐ ου not
φοβηθήσῃ φοβεω afraid; fear
ἀπὸ απο from; away
φόβου φοβος fear; awe
νυκτερινοῦ νυκτερινος from; away
βέλους βελος missile
πετομένου πετομαι fly
ἡμέρας ημερα day
90:5
זְ֭רַמְתָּם ˈzramtām זרם flood thunderingly?
שֵׁנָ֣ה šēnˈā שֵׁנָה sleep
יִהְי֑וּ yihyˈû היה be
בַּ֝ ˈba בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
כֶּ ke כְּ as
הַ the
חָצִ֥יר ḥāṣˌîr חָצִיר grass
יַחֲלֹֽף׃ yaḥᵃlˈōf חלף come after
90:5. scutum et protectio veritas eius non timebis a timore nocturno
His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night.
90:5. which was held for nothing: so their years shall be.
90:5. Thou carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:5: The terror by night - Night is a time of terrors, because it is a time of treasons, plunder, robbery, and murder. The godly man lies down in peace, and sleeps quietly, for he trusts his body, soul, and substance, in the hand of God; and he knows that he who keepeth Israel neither slumbers nor sleeps. It may also mean all spiritual foes, - the rulers of the darkness of this world. I have heard the following petition in an evening family prayer: "Blessed Lord, take us into thy protection this night; and preserve us from disease, from sudden death, from the violence of fire, from the edge of the sword, from the designs of wicked men, and from the influence of malicious spirits!"
Nor for the arrow - The Chaldee translates this verse, "Thou shalt not fear the demons that walk by night; nor the arrow of the angel of death which is shot in the day time." Thou needest not to fear a sudden and unprovided-for death.
Albert Barnes: Notes on the Bible - 1834
91:5: Thou shalt not be afraid for the terror by night - That which usually causes alarm at night - a sudden attack; an unexpected incursion of enemies; sudden disease coming on by night; or the pestilence which seems to love night, and to "walk in darkness." Any one of these things seems to be aggravated by night and darkness; and hence, we most dread them then. We cannot see their approach; we cannot measure their outlines; we know not the extent of the danger, or what may be the calamity.
Nor for the arrow that flieth by day - Whether shot from the bow of God - as pestilence and disease; or from the hand of man in battle. The idea is, that he that trusts in God will be calm. Compare the notes at Psa 56:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:5: Thou: Psa 3:6, Psa 27:1-3, Psa 46:2, Psa 112:7; Job 5:19-27; Pro 28:1; Isa 43:2; Mat 8:26; Heb 13:6
terror: Psa 3:5; Kg2 7:6; Job 4:13-15, Job 24:14-16; Pro 3:23-25; Isa 21:4; Luk 12:20, Luk 12:39
nor: Job 6:4; Lam 3:12, Lam 3:13
Geneva 1599
91:5 (e) Thou shalt not be afraid for the terror by night; [nor] for the arrow [that] flieth by day;
(e) The care that God has over his is sufficient to defend them from all dangers.
John Gill
91:5 Thou shalt not be afraid for the terror by night,.... The terrible things that happen in the night; as fire, storms and tempests, invasion of enemies, murders, thefts, and, robberies: a good man, when he has committed himself and his family to the care and protection of God by prayer, has no reason to be anxiously careful of these things, or to indulge a slavish fear about them; see Ps 3:5, the Targum is,
"thou shall not be afraid for the fear of devils that walk in the night:''
so Jarchi interprets this, and the next verse, of such; as do others of the Jewish writers: a man that trusts in the Lord need not be afraid of men or devils: a fear of evil spirits is natural to men, and very early appeared; perhaps it took its rise from the fatal affair of the fall of our first parents, through an intercourse with an evil spirit; and ever since has been imprinted on human nature an aversion to evil spirits, and a dread of them, and even of all spirits in general; see Job 4:13,
nor for the arrow that flieth by day; the judgments of God, such as the sword, famine, and pestilence; these are called the arrows of God, Deut 32:23 (q), because they move swiftly, come suddenly, and strike surely, and are open and visible; they are sent by the Lord, and are ordered and directed by him, and hit and hurt whom he pleases, and none else; and therefore such who dwell in the secret of the Lord, and under his shadow, need not be distressed about them: the Targum interprets it of the arrow of the angel of death, which he sends out in the day; see Heb 2:14, so Jarchi understands it of a demon that flies like an arrow.
(q) ---- , Homer. Iliad. 1. v. 51, 53.
John Wesley
91:5 By night - When evil accidents are most terrible and least avoidable. Arrow - The pestilence, or any such destructive calamity; such are frequently called God's arrows. By day - Thou shalt be kept from secret and open mischiefs.
Robert Jamieson, A. R. Fausset and David Brown
91:5 terror--or, what causes it (Prov 20:2).
by night--then aggravated.
arrow--that is, of enemies.
90:590:5: Որպէս զէն՝ շո՛ւրջ եղիցին զքեւ ճշմարտութիւն նորա[7305]։ [7305] Բազումք.Որպէս զզէն շուրջ եղիցի զքեւ։
5 Նրա ճշմարտութիւնը որպէս զէնք քո շուրջը կը լինի:
5 Պիտի չվախնաս գիշերուան զարհուրանքէն Ու ցորեկը՝ թռչող նետէն,
Ոչ երկիցես դու յերկիւղէ գիշերի, եւ ոչ ի նետէ որ թռչի ի տուէ:

90:5: Որպէս զէն՝ շո՛ւրջ եղիցին զքեւ ճշմարտութիւն նորա[7305]։
[7305] Բազումք.Որպէս զզէն շուրջ եղիցի զքեւ։
5 Նրա ճշմարտութիւնը որպէս զէնք քո շուրջը կը լինի:
5 Պիտի չվախնաս գիշերուան զարհուրանքէն Ու ցորեկը՝ թռչող նետէն,
zohrab-1805▾ eastern-1994▾ western am▾
90:590:5 Не убоишься ужасов в ночи, стрелы, летящей днем,
90:6 ἀπὸ απο from; away πράγματος πραγμα act; matter διαπορευομένου διαπορευομαι travel through ἐν εν in σκότει σκοτος dark ἀπὸ απο from; away συμπτώματος συμπτωμα and; even δαιμονίου δαιμονιον demon μεσημβρινοῦ μεσημβρινος belonging to noon; about noon
90:6 בַּ֭ ˈba בְּ in † הַ the בֹּקֶר bbōqˌer בֹּקֶר morning יָצִ֣יץ yāṣˈîṣ צוץ blossom וְ wᵊ וְ and חָלָ֑ף ḥālˈāf חלף come after לָ֝ ˈlā לְ to † הַ the עֶ֗רֶב ʕˈerev עֶרֶב evening יְמֹולֵ֥ל yᵊmôlˌēl מלל wither וְ wᵊ וְ and יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry
90:6. a sagitta volante per diem a peste in tenebris ambulante a morsu insanientis meridieOf the arrow that flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil.
6. For the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.
90:6. In the morning, he may pass away like grass; in the morning, he may flower and pass away. In the evening, he will fall, and harden, and become dry.
90:6. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.
Thou shalt not be afraid for the terror by night; [nor] for the arrow [that] flieth by day:

90:5 Не убоишься ужасов в ночи, стрелы, летящей днем,
90:6
ἀπὸ απο from; away
πράγματος πραγμα act; matter
διαπορευομένου διαπορευομαι travel through
ἐν εν in
σκότει σκοτος dark
ἀπὸ απο from; away
συμπτώματος συμπτωμα and; even
δαιμονίου δαιμονιον demon
μεσημβρινοῦ μεσημβρινος belonging to noon; about noon
90:6
בַּ֭ ˈba בְּ in
הַ the
בֹּקֶר bbōqˌer בֹּקֶר morning
יָצִ֣יץ yāṣˈîṣ צוץ blossom
וְ wᵊ וְ and
חָלָ֑ף ḥālˈāf חלף come after
לָ֝ ˈlā לְ to
הַ the
עֶ֗רֶב ʕˈerev עֶרֶב evening
יְמֹולֵ֥ל yᵊmôlˌēl מלל wither
וְ wᵊ וְ and
יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry
90:6. a sagitta volante per diem a peste in tenebris ambulante a morsu insanientis meridie
Of the arrow that flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil.
90:6. In the morning, he may pass away like grass; in the morning, he may flower and pass away. In the evening, he will fall, and harden, and become dry.
90:6. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:6: Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday - The rabbins supposed that the empire of death was under two demons, one of which ruled by day, the other by night. The Vulgate and Septuagint have - the noonday devil. The ancients thought that there were some demons who had the power to injure particularly at noonday. To this Theocritus refers, Id. 1: ver. 15: -
Ου θεμις, ω ποιμαν, το μεσαμβρινον, ου θεμις αμμιν
Συρισδεν· τον Πανα δεδοικαμες· η γαρ απ' αγρας
Τανικα κεκμακως αμπαυεται, εντι γε πικρος,
Και οἱ αει δριμεια χολα ποτι ῥινι καθηται.
"It is not lawful, it is not lawful, O shepherd, to play on the flute at noonday: we fear Pan, who at that hour goes to sleep in order to rest himself after the fatigues of the chase; then he is dangerous, and his wrath easily kindled."
Lucan, in the horrible account he gives us of a grove sacred to some barbarous power, worshipped with the most horrid rites, refers to the same superstition: -
Lucus erat longo nunquam violatus ab aevo,
Non illum cultu populi propiore frequentant,
Sed cessere deis: medio cum Phoebus in axe est.
Aut coelum nox atra tenet, pavet ipse sacerdos
Accessus, dominumque timet deprendere luci.
Lucan, lib. iii., ver. 399.
"Not far away, for ages past, had stood
An old inviolated sacred wood:
The pious worshippers approach not near,
But shun their gods, and kneel with distant fear:
The priest himself, when, or the day or night
Rolling have reached their full meridian height,
Refrains the gloomy paths with wary feet,
Dreading the demon of the grove to meet;
Who, terrible to sight, at that fixed hour
Still treads the round about this dreary bower."
Rowe.
It has been stated among the heathens that the gods should be worshipped at all times, but the demons should be worshipped at midday: probably because these demons, having been employed during the night, required rest at noonday and that was the most proper time to appease them. See Calmet on this place. Both the Vulgate and Septuagint seem to have reference to this superstition.
The Syriac understands the passage of a pestilential wind, that blows at noonday. Aquila translates, of the bite of the noonday demon.
Albert Barnes: Notes on the Bible - 1834
91:6: Nor for the pestilence - The plague or pestilence was common in Oriental countries.
That walketh in darkness - Not that it particularly comes in the night, but that it seems to creep along as if in the night; that is, where one cannot mark its progress, or anticipate when or whom it will strike. The laws of its movements are unknown, and it comes upon people as an enemy that suddenly attacks us in the night.
Nor for the destruction - The word used here - קטב qeṭ eb - means properly a cutting off, a destruction, as a destroying storm, Isa 28:2; and then, contagious pestilence, Deu 32:24. It may be applied here to anything that sweeps away people - whether storm, war, pestilence, or famine.
That wasteth at noonday - It lays waste, or produces desolation, at noon; that is, visibly, openly. The meaning is, that whenever, or in whatever form, calamity comes which sweeps away the race - whether at midnight or at noon - whether in the form of pestilence, war, or famine - he who trusts in God need not - will not - be afraid. He will feel either that he will be preserved from its ravages, or that if he is cut off he has nothing to fear. He is a friend of God, and he has a hope of a better life. In death, and in the future world, there is nothing of which he should be afraid. The Septuagint and the Latin Vulgate render this, strangely enough, "Nor of mischance and the demon of noonday."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:6: pestilence: Psa 121:5, Psa 121:6; Exo 12:29, Exo 12:30; Kg2 19:35
destruction: Num 16:48; Sa2 24:15; Mat 24:6, Mat 24:7; Co1 10:3-10
John Gill
91:6 Nor for the pestilence that walketh in darkness,.... Some think, and not without cause, that what is figuratively expressed in the preceding verse is here explained; and, indeed, the "pestilence" may well be called the "terror by night": the name of the plague, at a distance, is terrible; the near approach of it is more so; when it enters a country, city, or town, what fleeing is there from it? and in the night season it is more dreadful than in the day; not only to think of it in the gloomy watches of the night, but to see the vast numbers carried out to be interred, and to hear the dismal cry, Bring out your dead: and so it is here said to "walk in darkness"; in the darkness of the night, or to arise from dark and unknown causes; when it moves and walks through cities, towns, and villages, and there is no stopping it: and this also may be the "arrow that flieth by day"; which flies as swift as an arrow, and that flies as swift as a bird (r); this is taken out of the Lord's quiver, has its commission and direction from him, and does execution by night and by day: the plague that smote the firstborn in Egypt was in the night; and that which was in David's time, and might be the occasion of penning this psalm, began in the day, Ex 12:29,
nor for the destruction that wasteth at noon day; as the pestilence, which may be increased, and rage the more, through the heat of the day; and which destroys great numbers wherever it comes: seventy thousand were taken off in three days by the plague occasioned by David's numbering of the people: the Targum is,
"of a company of devils that destroy at noon day;''
that is, thou shall not be afraid: some think respect is had to a pestilential hot wind, common in the eastern countries, which begins to blow about eight o'clock in a morning, and is hottest at noon; which instantly suffocates persons, burns them, and reduces them to ashes presently, which the Arabs call "sammiel", or a poison wind (s).
(r) "Voluces sagittae", Virgil. Aeneid. 12. "volante sagitta", Ovid. Trist. eleg. 10. (s) Vide Thevenot's Travels, par. 2. sect. 1. c. 12. p. 54. & l. 3. c. 8. p. 135.
John Wesley
91:6 Darkness - Invisibly, so that we can neither foresee nor prevent it.
90:690:6: Ո՛չ երկիցես դու յերկիւղէ գիշերի, եւ ո՛չ ՚ի նետէ որ թռչի ՚ի տուէ։ Յիրէ որ շրջի ՚ի խաւարի, ՚ի գայթագղութենէ դիւի ՚ի հասարակ աւուր[7306]։ [7306] Ոմանք.Յերկիւղէ գիշերւոյ։
6 Դու չես վախենայ գիշերուայ զարհուրանքից եւ ոչ էլ ցերեկուայ սլացող նետից, խաւարում շրջող բանից, եւ կէսօրին դեւի գայթակղութիւնից:
6 Ոչ ալ՝ մութ տեղը պտըտող ժանտամահէն Ու կէսօրուան ատեն սատկեցնող հարուածէն։
[588]յիրէ որ շրջի ի խաւարի, [589]ի գայթակղութենէ դիւին`` ի հասարակ աւուր:

90:6: Ո՛չ երկիցես դու յերկիւղէ գիշերի, եւ ո՛չ ՚ի նետէ որ թռչի ՚ի տուէ։ Յիրէ որ շրջի ՚ի խաւարի, ՚ի գայթագղութենէ դիւի ՚ի հասարակ աւուր[7306]։
[7306] Ոմանք.Յերկիւղէ գիշերւոյ։
6 Դու չես վախենայ գիշերուայ զարհուրանքից եւ ոչ էլ ցերեկուայ սլացող նետից, խաւարում շրջող բանից, եւ կէսօրին դեւի գայթակղութիւնից:
6 Ոչ ալ՝ մութ տեղը պտըտող ժանտամահէն Ու կէսօրուան ատեն սատկեցնող հարուածէն։
zohrab-1805▾ eastern-1994▾ western am▾
90:690:6 язвы, ходящей во мраке, заразы, опустошающей в полдень.
90:7 πεσεῖται πιπτω fall ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος of you; your χιλιὰς χιλιοι thousand καὶ και and; even μυριὰς μυριας myriad ἐκ εκ from; out of δεξιῶν δεξιος right σου σου of you; your πρὸς προς to; toward σὲ σε.1 you δὲ δε though; while οὐκ ου not ἐγγιεῖ εγγιζω get close; near
90:7 כִּֽי־ kˈî- כִּי that כָלִ֥ינוּ ḵālˌînû כלה be complete בְ vᵊ בְּ in אַפֶּ֑ךָ ʔappˈeḵā אַף nose וּֽ ˈû וְ and בַ va בְּ in חֲמָתְךָ֥ ḥᵃmāṯᵊḵˌā חֵמָה heat נִבְהָֽלְנוּ׃ nivhˈālᵊnû בהל disturb
90:7. cadent a latere tuo mille et decem milia a dextris tuis ad te autem non adpropinquabitA thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee.
7. A thousand shall fall at thy side, and ten thousand at thy right hand; it shall not come nigh thee.
90:7. For, at your wrath, we have withered away, and we have been disturbed by your fury.
90:7. For we are consumed by thine anger, and by thy wrath are we troubled.
Nor for the pestilence [that] walketh in darkness; [nor] for the destruction [that] wasteth at noonday:

90:6 язвы, ходящей во мраке, заразы, опустошающей в полдень.
90:7
πεσεῖται πιπτω fall
ἐκ εκ from; out of
τοῦ ο the
κλίτους κλιτος of you; your
χιλιὰς χιλιοι thousand
καὶ και and; even
μυριὰς μυριας myriad
ἐκ εκ from; out of
δεξιῶν δεξιος right
σου σου of you; your
πρὸς προς to; toward
σὲ σε.1 you
δὲ δε though; while
οὐκ ου not
ἐγγιεῖ εγγιζω get close; near
90:7
כִּֽי־ kˈî- כִּי that
כָלִ֥ינוּ ḵālˌînû כלה be complete
בְ vᵊ בְּ in
אַפֶּ֑ךָ ʔappˈeḵā אַף nose
וּֽ ˈû וְ and
בַ va בְּ in
חֲמָתְךָ֥ ḥᵃmāṯᵊḵˌā חֵמָה heat
נִבְהָֽלְנוּ׃ nivhˈālᵊnû בהל disturb
90:7. cadent a latere tuo mille et decem milia a dextris tuis ad te autem non adpropinquabit
A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee.
90:7. For, at your wrath, we have withered away, and we have been disturbed by your fury.
90:7. For we are consumed by thine anger, and by thy wrath are we troubled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:7: A thousand shall fall at thy side - Calmet thinks this place should be translated thus: "A thousand enemies may fall upon thee on one side, and ten thousand may fall upon thee on thy right hand: but they shall not come nigh thee to take away thy life." It is a promise of perfect protection, and the utmost safety.
Albert Barnes: Notes on the Bible - 1834
91:7: A thousand shall fall at thy side - Though a thousand should fall at thy side, or close to thee. This alludes to the manner in which the pestilence often moves among people.
And ten thousand at thy right hand - Compare Psa 3:6. The word "myriad" would better represent the exact idea in the original, as the Hebrew word is different from that which is translated "a thousand." It is put here for any large number. No matter how many fall around thee, on the right hand and the left, you will have nothing to fear.
But it shall not come nigh thee - You will be safe. You may feel assured of the divine protection. Your mind may be calm through a sense of such guardianship, and your very calmness will conduce to your safety. This refers, as remarked above, to a "general" law in regard to the judgments of God. It is true that others, beside the dissipated, vicious, and debased, may be the victims; but the great law is that temperance, soberness, virtue, cleanliness, and that regard to comfort and health to which religion and virtue prompt, constitute a marked security - so marked as to illustrate the "general" law referred to in the psalm before us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:7: Psa 32:6; Gen 7:23; Exo 12:12, Exo 12:13; Num 14:37, Num 14:38; Jos 14:10
John Gill
91:7 A thousand shall fall at thy side,.... The left side, as the Targum; so the Arabic version, and Jarchi and Kimchi; which sense the opposition and distinction in the next clause direct unto: this is not to be understood of falling in battle, as some interpret it, but by the pestilence before spoken of:
and ten thousand at thy right hand; which shows both the great devastation made by the plague where it comes, and the special care and providence of God in preserving his people from it; of which David had an experience, when vast numbers of his people were destroyed by it on the right and left:
but it shall not come nigh thee; it may come near the place where good men are, or else it could not be said that a thousand should fall on their side, and ten thousand at their right hand: the plague that killed the firstborn in Egypt was near the dwellings of the Israelites, though it entered not into them; and that in David's time was near him, though he was not infected with it: but the meaning is, that it should not come so near such as to seize their bodies and they fall by the distemper; there being a particular providence oftentimes concerned for their safety, which guards them from it; see Ezek 9:4, not but that good men may fall in a common calamity, and by an epidemical distemper; but then it is for their good, and not their hurt; they are taken away from the evil to come, and are delivered from a worse plague than that by which they fall, the plague of their own hearts, the evil of sin; and so the Targum adds, "shall not come near to hurt", though it understands it of devils.
Robert Jamieson, A. R. Fausset and David Brown
91:7 The security is more valuable, as being special, and, therefore, evidently of God; and while ten thousands of the wicked fall, the righteous are in such safety that they only see the calamity.
90:790:7: Անկցին ՚ի կողմանէ քումմէ հազարք եւ բեւրք ընդ աջմէ քումմէ, որ առ քեզ ինչ ո՛չ մերձեսցին[7307]։ [7307] Ոմանք.Քումմէ. եւ առ քեզ ինչ։
7 Քո կողքին հազարներ կ’ընկնեն, եւ քո աջին՝ տասնեակ հազարներ, բայց քեզ ոչինչ չի մերձենայ:
7 Հազար հոգի քու քովէդ Ու տասը հազար՝ քու աջ կողմէդ պիտի իյնան, Բայց քեզի հարուած մը պիտի չմօտենայ։
Անկցին ի կողմանէ քումմէ հազարք, եւ բեւրք ընդ աջմէ քումմէ, եւ առ քեզ ինչ ոչ մերձեսցին:

90:7: Անկցին ՚ի կողմանէ քումմէ հազարք եւ բեւրք ընդ աջմէ քումմէ, որ առ քեզ ինչ ո՛չ մերձեսցին[7307]։
[7307] Ոմանք.Քումմէ. եւ առ քեզ ինչ։
7 Քո կողքին հազարներ կ’ընկնեն, եւ քո աջին՝ տասնեակ հազարներ, բայց քեզ ոչինչ չի մերձենայ:
7 Հազար հոգի քու քովէդ Ու տասը հազար՝ քու աջ կողմէդ պիտի իյնան, Բայց քեզի հարուած մը պիտի չմօտենայ։
zohrab-1805▾ eastern-1994▾ western am▾
90:790:7 Падут подле тебя тысяча и десять тысяч одесную тебя; но к тебе не приблизится:
90:8 πλὴν πλην besides; only τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your κατανοήσεις κατανοεω take note of καὶ και and; even ἀνταπόδοσιν ανταποδοσις recompense; rendering ἁμαρτωλῶν αμαρτωλος sinful ὄψῃ οραω view; see
90:8 שַׁתָּ֣השׁת *šattˈā שׁית put עֲוֹנֹתֵ֣ינוּ ʕᵃwōnōṯˈênû עָוֹן sin לְ lᵊ לְ to נֶגְדֶּ֑ךָ neḡdˈeḵā נֶגֶד counterpart עֲ֝לֻמֵ֗נוּ ˈʕᵃlumˈēnû עלם hide לִ li לְ to מְאֹ֥ור mᵊʔˌôr מָאֹור lamp פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
90:8. verumtamen oculis tuis videbis et ultionem impiorum cernesBut thou shalt consider with thy eyes: and shalt see the reward of the wicked.
8. Only with thine eyes shalt thou behold, and see the reward of the wicked.
90:8. You have placed our iniquities in your sight, our age in the illumination of your countenance.
90:8. Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance.
A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee:

90:7 Падут подле тебя тысяча и десять тысяч одесную тебя; но к тебе не приблизится:
90:8
πλὴν πλην besides; only
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
κατανοήσεις κατανοεω take note of
καὶ και and; even
ἀνταπόδοσιν ανταποδοσις recompense; rendering
ἁμαρτωλῶν αμαρτωλος sinful
ὄψῃ οραω view; see
90:8
שַׁתָּ֣השׁת
*šattˈā שׁית put
עֲוֹנֹתֵ֣ינוּ ʕᵃwōnōṯˈênû עָוֹן sin
לְ lᵊ לְ to
נֶגְדֶּ֑ךָ neḡdˈeḵā נֶגֶד counterpart
עֲ֝לֻמֵ֗נוּ ˈʕᵃlumˈēnû עלם hide
לִ li לְ to
מְאֹ֥ור mᵊʔˌôr מָאֹור lamp
פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
90:8. verumtamen oculis tuis videbis et ultionem impiorum cernes
But thou shalt consider with thy eyes: and shalt see the reward of the wicked.
90:8. You have placed our iniquities in your sight, our age in the illumination of your countenance.
90:8. Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:8: The reward of the wicked - Thou shalt not only be safe thyself, but thou shalt see all thy enemies discomfited and cast down.
Albert Barnes: Notes on the Bible - 1834
91:8: Only - That is, This is "all" that will occur to you. The only thing which you have to anticipate is, that you will see how God punishes sinners.
With thine eyes shalt thou behold and see the reward of the wicked - Your own eyes shall see it. See the notes at Psa 37:34. You will see the just punishment of the ungodly, the vicious, the profane, the sensual. You will see what is the proper fruit of their conduct; what is the just expression of the views which God takes of their character. This undoubtedly refers to the general principle that there is a moral government on earth; that vice is often punished as such; that the general course of the divine dealings is such as to show that God is favorable to virtue, and is opposed to vice. The system is not complete here, and there are many things which could not be reconciled with this, if the present world were all, and if there were no future state: but the course of events indicates the general character of the divine administration, and what is the tendency of things. The completion - the actual and perfect adjustment - is reserved for a future state. The facts as they occur on earth prove that there is an attribute of justice in God; the fact that his dealings here are not wholly and fully in accordance with what justice demands, proves that there will be a state where full justice will be done, and where the whole system will be adjusted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:8: Only: Psa 37:34, Psa 58:10, Psa 58:11, Psa 92:11; Pro 3:25, Pro 3:26; Mal 1:5
reward: Isa 3:11; Heb 2:2
Geneva 1599
91:8 Only with thine (f) eyes shalt thou behold and see the reward of the wicked.
(f) The godly will have some experience of God's judgements against the wicked even in this life, but they will see it fully at that day when all things will be revealed.
John Gill
91:8 Only with thine eyes shall thou behold,.... The flying arrow, the walking pestilence, and wasting destruction, and the great devastations made by it:
and see the reward of the wicked; the vengeance of God upon them, and this as a just punishment for their sins; not looking upon it with delight and pleasure, rejoicing in the misery of their fellow creatures, any otherwise than as the glory of divine justice is displayed in it; see Ps 52:6, the pestilence is always threatened, and it always comes, as a Judgment upon a wicked generation of men; and so it is ever to be considered, and is considered by good men, Lev 26:5.
90:890:8: Բայց միայն աչօք քով հայեսցիս դու, զհատուցումն մեղաւորաց տեսցես[7308]. [7308] Ոմանք.Նայեսցիս դու, եւ զհատուցումն մե՛՛։
8 Բաւական է, որ քո աչքով նայես, եւ դու կը տեսնես մեղաւորների ստացած հատուցումը:
8 Միայն քու աչքերովդ պիտի նայիս Ու ամբարիշտներուն հատուցումը պիտի տեսնես։
Բայց միայն աչօք քովք հայեսցիս դու, եւ զհատուցումն մեղաւորաց տեսցես:

90:8: Բայց միայն աչօք քով հայեսցիս դու, զհատուցումն մեղաւորաց տեսցես[7308].
[7308] Ոմանք.Նայեսցիս դու, եւ զհատուցումն մե՛՛։
8 Բաւական է, որ քո աչքով նայես, եւ դու կը տեսնես մեղաւորների ստացած հատուցումը:
8 Միայն քու աչքերովդ պիտի նայիս Ու ամբարիշտներուն հատուցումը պիտի տեսնես։
zohrab-1805▾ eastern-1994▾ western am▾
90:890:8 только смотреть будешь очами твоими и видеть возмездие нечестивым.
90:9 ὅτι οτι since; that σύ συ you κύριε κυριος lord; master ἡ ο the ἐλπίς ελπις hope μου μου of me; mine τὸν ο the ὕψιστον υψιστος highest; most high ἔθου τιθημι put; make καταφυγήν καταφυγη of you; your
90:9 כִּ֣י kˈî כִּי that כָל־ ḵol- כֹּל whole יָ֭מֵינוּ ˈyāmênû יֹום day פָּנ֣וּ pānˈû פנה turn בְ vᵊ בְּ in עֶבְרָתֶ֑ךָ ʕevrāṯˈeḵā עֶבְרָה anger כִּלִּ֖ינוּ killˌînû כלה be complete שָׁנֵ֣ינוּ šānˈênû שָׁנָה year כְמֹו־ ḵᵊmô- כְּמֹו like הֶֽגֶה׃ hˈeḡeh הֶגֶה whisper
90:9. tu enim es Domine spes mea Excelsum posuisti habitaculum tuumBecause thou, O Lord, art my hope: thou hast made the most High thy refuge.
9. For thou, O LORD, art my refuge! thou hast made the Most High thy habitation;
90:9. For all our days have faded away, and at your wrath, we have fainted. Our years will be considered to be like a spider’s web.
90:9. For all our days are passed away in thy wrath: we spend our years as a tale [that is told].
Only with thine eyes shalt thou behold and see the reward of the wicked:

90:8 только смотреть будешь очами твоими и видеть возмездие нечестивым.
90:9
ὅτι οτι since; that
σύ συ you
κύριε κυριος lord; master
ο the
ἐλπίς ελπις hope
μου μου of me; mine
τὸν ο the
ὕψιστον υψιστος highest; most high
ἔθου τιθημι put; make
καταφυγήν καταφυγη of you; your
90:9
כִּ֣י kˈî כִּי that
כָל־ ḵol- כֹּל whole
יָ֭מֵינוּ ˈyāmênû יֹום day
פָּנ֣וּ pānˈû פנה turn
בְ vᵊ בְּ in
עֶבְרָתֶ֑ךָ ʕevrāṯˈeḵā עֶבְרָה anger
כִּלִּ֖ינוּ killˌînû כלה be complete
שָׁנֵ֣ינוּ šānˈênû שָׁנָה year
כְמֹו־ ḵᵊmô- כְּמֹו like
הֶֽגֶה׃ hˈeḡeh הֶגֶה whisper
90:9. tu enim es Domine spes mea Excelsum posuisti habitaculum tuum
Because thou, O Lord, art my hope: thou hast made the most High thy refuge.
90:9. For all our days have faded away, and at your wrath, we have fainted. Our years will be considered to be like a spider’s web.
90:9. For all our days are passed away in thy wrath: we spend our years as a tale [that is told].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:9: Because thou hast made the Lord - Seeing thou hast taken Jehovah, the Most High, for thy portion and thy refuge, no evil shall come nigh thy dwelling; thou shalt be safe in thy soul, body, household, and property, Psa 91:10. Every pious man may expect such protection from his God and Father.
Albert Barnes: Notes on the Bible - 1834
91:9: Because thou hast made the Lord, which is my refuge - literally, "For thou, O Jehovah, (art) my refuge." The Chaldee Paraphrase regards this as the language of Solomon, who, according to that version, is one of the speakers in the psalm: "Solomon answered and said, 'Since thou, O Lord, art my refuge,'" etc. Tholuck regards this as the response of the choir. But this is unnecessary. The idea is, that the psalmist "himself" had made Yahweh his refuge, or his defense. The language is an expression of his own feeling - of his own experience - in having made God his refuge, and is designed here to be a ground of exhortation to others to do the same thing. He could say that he had made God his refuge; he could say that God was now his refuge; and he could appeal to this - to his own experience - when he exhorted others to do the same, and gave them assurance of safety in doing it.
Even the Most High thy habitation - literally, "The Most High hast thou made thy habitation;" or, thy home. On the word habitation, see the notes at Psa 90:1. The idea is, that he had, as it were, chosen to abide with God, or to dwell with him - to find his home with him as in a father's house. The consequence of this, or the security which would follow, he states in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:9: Because: Psa 91:2, Psa 142:4, Psa 142:5, Psa 146:5, Psa 146:6
most high: Psa 91:1, Psa 71:3, Psa 90:1
Carl Friedrich Keil and Franz Delitzsch
91:9
The first voice continues this ratification, and goes on weaving these promises still further: thou hast made the Most High thy dwelling-place (מעון); there shall not touch thee.... The promises rise ever higher and higher and sound more glorious. The Pual אנּה, prop. to be turned towards, is equivalent to "to befall one," as in Prov 12:21; Aquila well renders: ου ̓ μεταχθήσεται πρὸς σὲ κακία. לא־יקרב reminds one of Is 54:14, where אל follows; here it is בּ, as in Judg 19:13. The angel guardianship which is apportioned to him who trusts in God appears in Ps 91:11, Ps 91:12 as a universal fact, not as a solitary fact and occurring only in extraordinary instances. Haec est vera miraculorum ratio, observes Brentius on this passage, quod semel aut iterum manifeste revelent ea quae Deus semper abscondite operatur. In ישּׂאוּנך the suffix has been combined with the full form of the future. The lxx correctly renders Ps 91:12: μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου, for נגף everywhere else, and therefore surely here too and in Prov 3:23, has a transitive signification, not an intransitive (Aquila, Jerome, Symmachus), cf. Jer 13:16. Ps 91:13 tells what he who trusts in God has power to do by virtue of this divine succour through the medium of angels. The promise calls to mind Mk 16:18, ὄφεις ἀροῦσι, they shall take up serpents, but still more Lk 10:19 : Behold, I give you power to tread ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. They are all kinds of destructive powers belonging to nature, and particularly to the spirit-world, that are meant. They are called lions and fierce lions from the side of their open power, which threatens destruction, and adders and dragons from the side of their venomous secret malice. In Ps 91:13 it is promised that the man who trusts in God shall walk on over these monsters, these malignant foes, proud in God and unharmed; in Ps 91:13, that he shall tread them to the ground (cf. Rom 16:20). That which the divine voice of promise now says at the close of the Psalm is, so far as the form is concerned, an echo taken from Ps 50. Ps 50:15, Ps 50:23 of that Psalm sound almost word for word the same. Gen 46:4, and more especially Is 63:9, are to be compared on Ps 50:15. In B. Taanith 16a it is inferred from this passage that God compassionates the suffering ones whom He is compelled by reason of His holiness to chasten and prove. The "salvation of Jahve," as in Ps 50:23, is the full reality of the divine purpose (or counsel) of mercy. To live to see the final glory was the rapturous thought of the Old Testament hope, and in the apostolic age, of the New Testament hope also.
John Gill
91:9 Because thou hast made the Lord which is my refuge,.... So the words, according to Kimchi, also are directed to the good man; giving the reason of his safety, because he trusts in the Lord, and puts himself under his protection: but they should rather be rendered, and the accents require such a reading, "because thou, Lord, art my refuge" (t); and so are either the words of the good man that trusts in the Lord; or rather of the psalmist himself, seeing his safety in the midst of danger, and ascribing it to the Lord; whose providence was in a peculiar manner over him, whose power protected him, and he was as an asylum or city of refuge to him; so that nothing could hurt him:
even the most High, thy habitation; it should be rendered, "thou hast made the most High thy habitation"; being an apostrophe of the psalmist to his own soul, observing the ground of his security; the most high God being made and used by him as his habitation, or dwelling place, where he dwelt, as every good man does, safely, quietly, comfortably, pleasantly, and continually: the Targum makes them to be the words of Solomon, paraphrasing them thus,
"Solomon answered, and thus he said, thou thyself, O Lord, art my confidence; in an high habitation thou hast put the house of thy majesty.''
(t) "quniam tu Domine spes mea", Pagninus, Montanus, Musculus; "nam tu O Jehova es receptus meus", Cocceius; so Piscator; "quia tu Domine, es perfugium meum", De Dieu, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
91:9 This exemption from evil is the result of trust in God, who employs angels as ministering spirits (Heb 1:14).
90:990:9: զի դու Տէր յո՛յս իմ ես։ ԶԲարձրեալն արարեր քեզ ապաւէն[7309]. [7309] Ոմանք.Արարեր ապաւէն քեզ։
9 Դու, Տէ՛ր, իմ յոյսն ես: Բարձրեալին քեզ ապաւէն դարձրիր:
9 Որովհետեւ դուն Տէրը՝ իմ Ապաւէնս, Բարձրեալը՝ քեզի ապաստանարան ըրիր
Զի դու, Տէր, յոյս իմ ես. զԲարձրեալն արարեր ապաւէն քեզ:

90:9: զի դու Տէր յո՛յս իմ ես։ ԶԲարձրեալն արարեր քեզ ապաւէն[7309].
[7309] Ոմանք.Արարեր ապաւէն քեզ։
9 Դու, Տէ՛ր, իմ յոյսն ես: Բարձրեալին քեզ ապաւէն դարձրիր:
9 Որովհետեւ դուն Տէրը՝ իմ Ապաւէնս, Բարձրեալը՝ քեզի ապաստանարան ըրիր
zohrab-1805▾ eastern-1994▾ western am▾
90:990:9 Ибо ты {сказал}: >; Всевышнего избрал ты прибежищем твоим;
90:10 οὐ ου not προσελεύσεται προσερχομαι approach; go ahead πρὸς προς to; toward σὲ σε.1 you κακά κακος bad; ugly καὶ και and; even μάστιξ μαστιξ scourge οὐκ ου not ἐγγιεῖ εγγιζω get close; near τῷ ο the σκηνώματί σκηνωμα camp; tent σου σου of you; your
90:10 יְמֵֽי־ yᵊmˈê- יֹום day שְׁנֹותֵ֨ינוּ šᵊnôṯˌênû שָׁנָה year בָהֶ֥ם vāhˌem בְּ in שִׁבְעִ֪ים šivʕˈîm שֶׁבַע seven שָׁנָ֡ה šānˈā שָׁנָה year וְ wᵊ וְ and אִ֤ם ʔˈim אִם if בִּ bi בְּ in גְבוּרֹ֨ת׀ ḡᵊvûrˌōṯ גְּבוּרָה strength שְׁמֹ֘ונִ֤ים šᵊmˈônˈîm שְׁמֹנֶה eight שָׁנָ֗ה šānˈā שָׁנָה year וְ֭ ˈw וְ and רָהְבָּם rohbˌām רֹהַב insistence עָמָ֣ל ʕāmˈāl עָמָל labour וָ wā וְ and אָ֑וֶן ʔˈāwen אָוֶן wickedness כִּי־ kî- כִּי that גָ֥ז ḡˌāz גוז pass along חִ֝֗ישׁ ˈḥˈîš חִישׁ haste וַ wa וְ and נָּעֻֽפָה׃ nnāʕˈufā עוף fly
90:10. non accedet ad te malum et lepra non adpropinquabit tabernaculo tuoThere shall no evil come to thee: nor shall the scourge come near thy dwelling.
10. There shall no evil befall thee, neither shall any plague come nigh thy tent.
90:10. The days of our years in them are seventy years. But in the powerful, they are eighty years, and more of these are with hardship and sorrow. For mildness has overwhelmed us, and we shall be corrected.
90:10. The days of our years [are] threescore years and ten; and if by reason of strength [they be] fourscore years, yet [is] their strength labour and sorrow; for it is soon cut off, and we fly away.
Because thou hast made the LORD, [which is] my refuge, [even] the most High, thy habitation:

90:9 Ибо ты {сказал}: <<Господь упование мое>>; Всевышнего избрал ты прибежищем твоим;
90:10
οὐ ου not
προσελεύσεται προσερχομαι approach; go ahead
πρὸς προς to; toward
σὲ σε.1 you
κακά κακος bad; ugly
καὶ και and; even
μάστιξ μαστιξ scourge
οὐκ ου not
ἐγγιεῖ εγγιζω get close; near
τῷ ο the
σκηνώματί σκηνωμα camp; tent
σου σου of you; your
90:10
יְמֵֽי־ yᵊmˈê- יֹום day
שְׁנֹותֵ֨ינוּ šᵊnôṯˌênû שָׁנָה year
בָהֶ֥ם vāhˌem בְּ in
שִׁבְעִ֪ים šivʕˈîm שֶׁבַע seven
שָׁנָ֡ה šānˈā שָׁנָה year
וְ wᵊ וְ and
אִ֤ם ʔˈim אִם if
בִּ bi בְּ in
גְבוּרֹ֨ת׀ ḡᵊvûrˌōṯ גְּבוּרָה strength
שְׁמֹ֘ונִ֤ים šᵊmˈônˈîm שְׁמֹנֶה eight
שָׁנָ֗ה šānˈā שָׁנָה year
וְ֭ ˈw וְ and
רָהְבָּם rohbˌām רֹהַב insistence
עָמָ֣ל ʕāmˈāl עָמָל labour
וָ וְ and
אָ֑וֶן ʔˈāwen אָוֶן wickedness
כִּי־ kî- כִּי that
גָ֥ז ḡˌāz גוז pass along
חִ֝֗ישׁ ˈḥˈîš חִישׁ haste
וַ wa וְ and
נָּעֻֽפָה׃ nnāʕˈufā עוף fly
90:10. non accedet ad te malum et lepra non adpropinquabit tabernaculo tuo
There shall no evil come to thee: nor shall the scourge come near thy dwelling.
90:10. The days of our years in them are seventy years. But in the powerful, they are eighty years, and more of these are with hardship and sorrow. For mildness has overwhelmed us, and we shall be corrected.
90:10. The days of our years [are] threescore years and ten; and if by reason of strength [they be] fourscore years, yet [is] their strength labour and sorrow; for it is soon cut off, and we fly away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Не приключится тебе зло" - бедствие не коснется ни тебя лично, "язва не приблизится к жилищу твоему" - ни твоего имущества. Все это исполнилось на Езекии при нападении ассириян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; 10 There shall no evil befal thee, neither shall any plague come nigh thy dwelling. 11 For he shall give his angels charge over thee, to keep thee in all thy ways. 12 They shall bear thee up in their hands, lest thou dash thy foot against a stone. 13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. 14 Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. 15 He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. 16 With long life will I satisfy him, and show him my salvation.
Here are more promises to the same purport with those in the foregoing verses, and they are exceedingly great and precious, and sure to all the seed.
I. The psalmist assures believers of divine protection, from his own experience; and that which he says is the word of God, and what we may rely upon. Observe, 1. The character of those who shall have the benefit and comfort of these promises; it is much the same with that, v. 1. They are such as make the Most High their habitation (v. 9), as are continually with God and rest in him, as make his name both their temple and their strong tower, as dwell in love and so dwell in God. It is our duty to be at home in God, to make our choice of him, and then to live our life in him as our habitation, to converse with him, and delight in him, and depend upon him; and then it shall be our privilege to be at home in God; we shall be welcome to him as a man to his own habitation, without any let, hindrance, or molestation, from the arrests of the law or the clamours of conscience; then too we shall be safe in him, shall be kept in perfect peace, Isa. xxvi. 3. To encourage us to make the Lord our habitation, and to hope for safety and satisfaction in him, the psalmist intimates the comfort he had had in doing so: "He whom thou makest thy habitation is my refuge; and I have found him firm and faithful, and in him there is room enough, and shelter enough, both for thee and me." In my father's house there are many mansions, one needs not crowd another, much less crowd out another. 2. The promises that are sure to all those who have thus made the Most High their habitation. (1.) That, whatever happens to them, nothing shall hurt them (v. 10): "There shall no evil befal thee; though trouble or affliction befal thee, yet there shall be no real evil in it, for it shall come from the love of God and shall be sanctified; it shall come, not for thy hurt, but for thy good; and though, for the present, it be not joyous but grievous, yet, in the end, it shall yield so well that thou thyself shalt own no evil befel thee. It is not an evil, an only evil, but there is a mixture of good in it and a product of good by it. Nay, not thy person only, but thy dwelling, shall be taken under the divine protection: There shall no plague come nigh that, nothing to do thee or thine any damage." Nihil accidere bono viro mali potest--No evil can befal a good man. Seneca De Providentia. (2.) That the angels of light shall be serviceable to them, v. 11, 12. This is a precious promise, and speaks a great deal both of honour and comfort to the saints, nor is it ever the worse for being quoted and abused by the devil in tempting Christ, Matt. iv. 6. Observe, [1.] The charge given to the angels concerning the saints. He who is the Lord of the angels, who gave them their being and gives laws to them, whose they are and whom they were made to serve, he shall give his angels a charge over thee, not only over the church in general, but over every particular believer. The angels keep the charge of the Lord their God; and this is the charge they receive from him. It denotes the great care God takes of the saints, in that the angels themselves shall be charged with them, and employed for them. The charge is to keep thee in all thy ways; here is a limitation of the promise: They shall keep thee in thy ways, that is, "as long as thou keepest in the way of thy duty;" those that go out of that way put themselves out of God's protection. This word the devil left out when he quoted the promise to enforce a temptation, knowing how much it made against him. But observe the extent of the promise; it is to keep thee in all thy ways: even where there is no apparent danger yet we need it, and where there is the most imminent danger we shall have it. Wherever the saints go the angels are charged with them, as the servants are with the children. [2.] The care which the angels take of the saints, pursuant to this charge: They shall bear thee up in their hands, which denotes both their great ability and their great affection. They are able to bear up the saints out of the reach of danger, and they do it with all the tenderness and affection wherewith the nurse carries the little child about in her arms; it speaks us helpless and them helpful. They are condescending in their ministrations; they keep the feet of the saints, lest they dash them against a stone, lest they stumble and fall into sin and into trouble. [3.] That the powers of darkness shall be triumphed over by them (v. 13): Thou shalt tread upon the lion and adder. The devil is called a roaring lion, the old serpent, the red dragon; so that to this promise the apostle seems to refer in that (Rom. xvi. 20), The God of peace shall tread Satan under your feet. Christ has broken the serpent's head, spoiled our spiritual enemies (Col. ii. 15), and through him we are more than conquerors; for Christ calls us, as Joshua called the captains of Israel, to come and set our feet on the necks of vanquished enemies. Some think that this promise had its full accomplishment in Christ, and the miraculous power which he had over the whole creation, healing the sick, casting out devils, and particularly putting it into his disciples' commission that they should take up serpents, Mark xvi. 18. It may be applied to that care of the divine Providence by which we are preserved from ravenous noxious creatures (the wild beasts of the field shall be at peace with thee, Job v. 23); nay, and have ways and means of taming them, Jam. iii. 7.
II. He brings in God himself speaking words of comfort to the saints, and declaring the mercy he had in store for them, v. 14-16. Some make this to be spoken to the angels as the reason of the charge given them concerning the saints, as if he had said, "Take care of them, for they are dear to me, and I have a tender concern for them." And now, as before, we must observe,
1. To whom these promises do belong; they are described by three characters:-- (1.) They are such as know God's name. His nature we cannot fully know; but by his name he has made himself known, and with that we must acquaint ourselves. (2.) They are such as have set their love upon him; and those who rightly know him will love him, will place their love upon him as the only adequate object of it, will let out their love towards him with pleasure and enlargement, and will fix their love upon him with a resolution never to remove it to any rival. (3.) They are such as call upon him, as by prayer keep up a constant correspondence with him, and in every difficult case refer themselves to him.
2. What the promises are which God makes to the saints. (1.) That he will, in due time, deliver them out of trouble: I will deliver him (v. 14 and again v. 15), denoting a double deliverance, living and dying, a deliverance in trouble and a deliverance out of trouble. If God proportions the degree and continuance of our troubles to our strength, if he keeps us from offending him in our troubles, and makes our death our discharge, at length, from all our troubles, then this promise is fulfilled. See Ps. xxxiv. 19; 2 Tim. iii. 11; iv. 18. (2.) That he will, in the mean time, be with them in trouble, v. 15. If he does not immediately put a period to their afflictions, yet they shall have his gracious presence with them in their troubles; he will take notice of their sorrows, and know their souls in adversity, will visit them graciously by his word and Spirit, and converse with them, will take their part, will support and comfort them, and sanctify their afflictions to them, which will be the surest token of his presence with them in their troubles. (3.) That herein he will answer their prayers: He shall call upon me; I will pour upon him the spirit of prayer, and then I will answer, answer by promises (Ps. lxxxv. 8), answer by providences, bringing in seasonable relief, and answer by graces, strengthening them with strength in their souls (Ps. cxxxviii. 3); thus he answered Paul with grace sufficient, 2 Cor. xii. 9. (4.) That he will exalt and dignify them: I will set him on high, out of the reach of trouble, above the stormy region, on a rock above the waves, Isa. xxxiii. 16. They shall be enabled, by the grace of God, to look down upon the things of this world with a holy contempt and indifference, to look up to the things of the other world with a holy ambition and concern; and then they are set on high. I will honour him; those are truly honourable whom God puts honour upon by taking them into covenant and communion with himself and designing them for his kingdom and glory, John xii. 26. (5.) That they shall have a sufficiency of life in this world (v. 16): With length of days will I satisfy him; that is, [1.] They shall live long enough: they shall be continued in this world till they have done the work they were sent into this world for and are ready for heaven, and that is long enough. Who would wish to live a day longer than God has some work to do, either by him or upon him? [2.] They shall think it long enough; for God by his grace shall wean them from the world and make them willing to leave it. A man may die young, and yet die full of days, satur dierum--satisfied with living. A wicked worldly man is not satisfied, no, not with long life; he still cries, Give, give. But he that has his treasure and heart in another world has soon enough of this; he would not live always. (6.) That they shall have an eternal life in the other world. This crowns the blessedness: I will show him my salvation, show him the Messiah (so some); good old Simeon was then satisfied with long life when he could say, My eyes have seen thy salvation, nor was there any greater joy to the Old-Testament saints than to see Christ's day, though at a distance. It is more probably that the word refers to the better country, that is, the heavenly, which the patriarchs desired and sought: he will show him that, bring him to that blessed state, the felicity of which consists so much in seeing that face to face which we here see through a glass darkly; and, in the mean time, he will give him a prospect of it. All these promises, some think, point primarily at Christ, and had their accomplishment in his resurrection and exaltation.
Albert Barnes: Notes on the Bible - 1834
91:10: There shall no evil befall thee - The Chaldee Paraphrase has, "The Lord of the world answered and said, 'There shall no evil befall thee,'" etc. The sentiment, however, is that the psalmist could assure such an one, from his own personal experience, that he would be safe. He had himself made Yahweh his refuge, and he could speak with confidence of the safety of doing so. This, of course, is to be understood as a general truth, in accordance with what has been said above.
Neither shall any plague come nigh thy dwelling - On the word rendered "plague" here נגע nega‛ - see Psa 38:12, note; Psa 39:11, note. It is not the same word which is used in Psa 91:6, and translated "pestilence;" and it does not refer to what is technically called the "plague." It may denote anything that would be expressive of the divine displeasure, or that would be sent as a punishment. The word rendered "dwelling" here means a tent; and the idea is, that no such mark of displeasure would abide with him, or enter his tent as its home. Of course, this also must be understood as a general promise, or as meaning that religion would constitute a general ground of security.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:10: There: Psa 121:7; Pro 12:21; Rom 8:25
neither: Deu 7:15; Job 5:24
John Gill
91:10 There shall no evil befall thee,.... The evil of sin cleaves to the best of saints, the evil of temptations besets them, and the evil of afflictions comes upon them, as chastisements from the Lord; for they must expect to receive evil, in this sense, as well as good, from his hands; but the evil of punishment never touches them; and therefore, when any public calamity befalls them in common with others, yet not as an evil of punishment; it is not an evil to them, it is for their good:
neither shall any plague come nigh thy dwelling; how should it, when they dwell in God, and have made him, the most High, their habitation (u); Ps 91:1 otherwise it may come nigh their temporal dwellings; See Gill on Ps 91:7 though it may not enter into them; and, should it, yet not as an evil, or by way of punishment; see Prov 3:33.
(u) "excelsum posuisti habitaculum tuum", Pagninus, Montanus, De Dieu, Gejerus.
90:1090:10: ո՛չ հասցեն առ քեզ չարք, տանջանք մի՛ մերձեսցին ՚ի յարկս քո[7310]։ [7310] Ոմանք.Եւ տանջանք ո՛չ մերձես՛՛։
10 Չարիքը չի հասնի քեզ, եւ տանջանքները չեն մօտենայ քո տան յարկին:
10 Քեզի չարիք պիտի չհասնի Եւ քու բնակարանիդ հարուած մը պիտի չմօտենայ։
ոչ հասցեն առ քեզ չարք, եւ տանջանք մի՛ մերձեսցին ի յարկս քո:

90:10: ո՛չ հասցեն առ քեզ չարք, տանջանք մի՛ մերձեսցին ՚ի յարկս քո[7310]։
[7310] Ոմանք.Եւ տանջանք ո՛չ մերձես՛՛։
10 Չարիքը չի հասնի քեզ, եւ տանջանքները չեն մօտենայ քո տան յարկին:
10 Քեզի չարիք պիտի չհասնի Եւ քու բնակարանիդ հարուած մը պիտի չմօտենայ։
zohrab-1805▾ eastern-1994▾ western am▾
90:1090:10 не приключится тебе зло, и язва не приблизится к жилищу твоему;
90:11 ὅτι οτι since; that τοῖς ο the ἀγγέλοις αγγελος messenger αὐτοῦ αυτος he; him ἐντελεῖται εντελλομαι direct; enjoin περὶ περι about; around σοῦ σου of you; your τοῦ ο the διαφυλάξαι διαφυλασσω guard thoroughly / carefully σε σε.1 you ἐν εν in πάσαις πας all; every ταῖς ο the ὁδοῖς οδος way; journey σου σου of you; your
90:11 מִֽי־ mˈî- מִי who יֹ֭ודֵעַ ˈyôḏēₐʕ ידע know עֹ֣ז ʕˈōz עֹז power אַפֶּ֑ךָ ʔappˈeḵā אַף nose וּ֝ ˈû וְ and כְ ḵᵊ כְּ as יִרְאָתְךָ֗ yirʔāṯᵊḵˈā יִרְאָה fear עֶבְרָתֶֽךָ׃ ʕevrāṯˈeḵā עֶבְרָה anger
90:11. quia angelis suis mandabit de te ut custodiant te in omnibus viis tuisFor he hath given his angels charge over thee; to keep thee in all thy ways.
11. For he shall give his angels charge over thee, to keep thee in all thy ways.
90:11. Who knows the power of your wrath? And, before fear, can your wrath
90:11. Who knoweth the power of thine anger? even according to thy fear, [so is] thy wrath.
There shall no evil befall thee, neither shall any plague come nigh thy dwelling:

90:10 не приключится тебе зло, и язва не приблизится к жилищу твоему;
90:11
ὅτι οτι since; that
τοῖς ο the
ἀγγέλοις αγγελος messenger
αὐτοῦ αυτος he; him
ἐντελεῖται εντελλομαι direct; enjoin
περὶ περι about; around
σοῦ σου of you; your
τοῦ ο the
διαφυλάξαι διαφυλασσω guard thoroughly / carefully
σε σε.1 you
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ὁδοῖς οδος way; journey
σου σου of you; your
90:11
מִֽי־ mˈî- מִי who
יֹ֭ודֵעַ ˈyôḏēₐʕ ידע know
עֹ֣ז ʕˈōz עֹז power
אַפֶּ֑ךָ ʔappˈeḵā אַף nose
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
יִרְאָתְךָ֗ yirʔāṯᵊḵˈā יִרְאָה fear
עֶבְרָתֶֽךָ׃ ʕevrāṯˈeḵā עֶבְרָה anger
90:11. quia angelis suis mandabit de te ut custodiant te in omnibus viis tuis
For he hath given his angels charge over thee; to keep thee in all thy ways.
90:11. Who knows the power of your wrath? And, before fear, can your wrath
90:11. Who knoweth the power of thine anger? even according to thy fear, [so is] thy wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-16. Господь будет охранить своего праведника чудесной силой. Он пошлет ему ангела хранителя, который как бы на руках будет переносить его через опасности. Аспид и василиск (роды ядовитых змей, василиск - очковая змея) не причинят ему вреда; не причинят ему вреда ни лев, ни дракон (вероятно, удав или боа), так как за то, что праведник любит Меня, Господь всегда его услышит. Господь исполнит его "долготою дней" - не только не лишит преждевременно жизни, но продлит ее чудесно за пределы естественной ее продолжительности, что и было с Езекией.

Так как ранее говорилось о чудесной защите Богом праведника, то под "долготою дней" можно разуметь не естественную, обыкновенную продолжительность человеческой жизни, а чудесное ее удлинение.

В данном псалме речь писателя часто меняется: то он говорит вообще о праведнике, то обращается к нему лично (3-8: ст.), то сливается с ним в молитве пред Богом.

Этот псалом - заключительный псалом 6-го часа. Наставив предшествующими двумя псалмами этого часа каждого верующего к должному присутствованию на литургии, здесь Церковь словами этой песни обещает им за то такую же награду от Бога, какую за свою веру в Него получил Езекия. Ему обещается и "дарование спасения" (16), получаемое через достойное принятие в себя Христа в евхаристии.
Adam Clarke: Commentary on the Bible - 1831
91:11: He shall give his angels charge over thee - Evil spirits may attempt to injure thee; but they shall not be able. The angels of God shall have an especial charge to accompany, defend, and preserve thee; and against their power, the influence of evil spirits cannot prevail. These will, when necessary, turn thy steps out of the wag of danger; ward it off when it comes in thy ordinary path; suggest to thy mind prudent counsels, profitable designs, and pious purposes; and thus minister to thee as a child of God, and an heir of salvation.
To keep thee in all thy ways - The path of duty is the way of safety.
Thou canst not reasonably expect protection if thou walk not in the way of obedience. Thy ways are the paths of duty, which God's word and providence have marked out for thee. The way of sin is not thy way - thy duty, thy interest. Keep in thy own ways, not in those of sin, Satan, the world, and the flesh; and God will take care of thee.
Albert Barnes: Notes on the Bible - 1834
91:11: For he shall give his angels charge over thee - literally, "He will give 'command' to his angels." That is, he would instruct them, or appoint them for this purpose. This passage Psa 91:11-12 was applied to the Saviour by the tempter. Mat 4:6. See the notes at that passage. This, however, does not prove that it had an original reference to the Messiah, for even if we should suppose that Satan was a correct and reliable expounder of the Scriptures, all that the passage would prove as used by him would be, that the righteous, or those who were the friends of God, might rely confidently on his protection, and that Jesus, if he was of God, might do this as others might. On the sentiment in the passage, to wit, that God employs his angels to protect his people, see the notes at Psa 34:7; compare the notes at Heb 1:14.
To keep thee in all thy ways - To preserve thee wheresoever thou goest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:11: For: Psa 34:7, Psa 71:3; Kg2 6:16, Kg2 6:17; Mat 4:6; Luk 4:10, Luk 4:11; Heb 1:14
in all: Pro 3:6; Isa 31:1; Jer 2:18
Geneva 1599
91:11 (g) For he shall give his angels charge over thee, to keep thee in all thy ways.
(g) God has not appointed one angel to every man, but many to be ministers of his providence to keep and defend his in their calling, which is the way to walk in without tempting God.
John Gill
91:11 For he shall give his angels charge over thee,.... Created spirits, so called, made by the Lord, and are at his command; who are ministering spirits to his people, who encamp about them, and are concerned in the preservation of them; they being committed to their care and charge by him who is Lord of heaven and earth: Satan applied this passage to Christ, Mt 4:6, nor did our Lord object to the application of it; and it can hardly be thought that he would have ventured to have done it, had he been aware that a misapplication might be objected; or that it was not the received sense of the place: what he is to be blamed for, in quoting it, was the wrong purpose for which he produced it, and for leaving out the next clause, which he saw was against his design;
to keep thee in all thy ways; in walking and travelling from place to place, as Providence calls and directs; and in all civil ways, in all lawful business and employment of life; in all spiritual ones, as the ways of God and religion: what Satan tempted Christ to was neither of these ways; it was not a natural way of going, nor the duty of his office, nor any of the ways of God.
90:1190:11: Հրեշտակա՛ց իւր պատուիրեալ է վասն քո, պահել զքեզ յամենայն ճանապարհս քո[7311]։ [7311] Բազումք.Հրեշտակաց իւրոց պա՛՛։
11 Իր հրեշտակներին հրամայուած է քո մասին, որ պահպանեն քեզ քո բոլոր ճանապարհներին:
11 Վասն զի իր հրեշտակներուն պիտի ապսպրէ քեզի համար, Որ քու բոլոր ճամբաներուդ մէջ քեզ պահեն։
Հրեշտակաց իւրոց պատուիրեալ է վասն քո, պահել զքեզ յամենայն ճանապարհս քո:

90:11: Հրեշտակա՛ց իւր պատուիրեալ է վասն քո, պահել զքեզ յամենայն ճանապարհս քո[7311]։
[7311] Բազումք.Հրեշտակաց իւրոց պա՛՛։
11 Իր հրեշտակներին հրամայուած է քո մասին, որ պահպանեն քեզ քո բոլոր ճանապարհներին:
11 Վասն զի իր հրեշտակներուն պիտի ապսպրէ քեզի համար, Որ քու բոլոր ճամբաներուդ մէջ քեզ պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
90:1190:11 ибо Ангелам Своим заповедает о тебе охранять тебя на всех путях твоих:
90:12 ἐπὶ επι in; on χειρῶν χειρ hand ἀροῦσίν αιρω lift; remove σε σε.1 you μήποτε μηποτε lest; unless προσκόψῃς προσκοπτω stumble; strike against πρὸς προς to; toward λίθον λιθος stone τὸν ο the πόδα πους foot; pace σου σου of you; your
90:12 לִ li לְ to מְנֹ֣ות mᵊnˈôṯ מנה count יָ֭מֵינוּ ˈyāmênû יֹום day כֵּ֣ן kˈēn כֵּן correct הֹודַ֑ע hôḏˈaʕ ידע know וְ֝ ˈw וְ and נָבִ֗א nāvˈi בוא come לְבַ֣ב lᵊvˈav לֵבָב heart חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
90:12. in manibus portabunt te ne forte offendat ad lapidem pes tuusIn their hands they shall bear thee up: lest thou dash thy foot against a stone.
12. They shall bear thee up in their hands, lest thou dash thy foot against a stone.
90:12. be numbered? So make known your right hand, along with men learned in heart, in wisdom.
90:12. So teach [us] to number our days, that we may apply [our] hearts unto wisdom.
For he shall give his angels charge over thee, to keep thee in all thy ways:

90:11 ибо Ангелам Своим заповедает о тебе охранять тебя на всех путях твоих:
90:12
ἐπὶ επι in; on
χειρῶν χειρ hand
ἀροῦσίν αιρω lift; remove
σε σε.1 you
μήποτε μηποτε lest; unless
προσκόψῃς προσκοπτω stumble; strike against
πρὸς προς to; toward
λίθον λιθος stone
τὸν ο the
πόδα πους foot; pace
σου σου of you; your
90:12
לִ li לְ to
מְנֹ֣ות mᵊnˈôṯ מנה count
יָ֭מֵינוּ ˈyāmênû יֹום day
כֵּ֣ן kˈēn כֵּן correct
הֹודַ֑ע hôḏˈaʕ ידע know
וְ֝ ˈw וְ and
נָבִ֗א nāvˈi בוא come
לְבַ֣ב lᵊvˈav לֵבָב heart
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
90:12. in manibus portabunt te ne forte offendat ad lapidem pes tuus
In their hands they shall bear thee up: lest thou dash thy foot against a stone.
90:12. be numbered? So make known your right hand, along with men learned in heart, in wisdom.
90:12. So teach [us] to number our days, that we may apply [our] hearts unto wisdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:12: They shall bear thee up in their hands - Take the same care of thee as a nurse does of a weak and tender child; lead thee, - teach thee to walk, - lift thee up out of the way of danger, "lest thou shouldst dash thy foot against a stone," receive any kind of injury, or be prevented from pursuing thy path with safety and comfort.
Let us remember that it is God, whose these angels are; He gives them charge from Him they receive their commission, - to Him they are responsible for their charge. From God thou art to expect them; and for their help he alone is to receive the praise. It is expressly said, He shall give his angels charge; to show that they are not to be prayed to nor praised but God alone, whose servants they are. See the note on Mat 4:6.
Albert Barnes: Notes on the Bible - 1834
91:12: They shall bear thee up ... - As if they took hold of thee, and held thee up, when about to fall.
Lest thou dash thy foot ... - Lest you should stumble and fall. They will protect you so that you may walk safely.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:12: They: Isa 46:3, Isa 63:9
lest: Psa 37:24; Job 5:23; Pro 3:23
John Gill
91:12 They shall bear thee up in their hands,.... Which denotes the strength and power of angels to carry the saints in their hands; their tender care of them, such as a parent or nurse have of children; the helpless condition of the people of God, who are like infants, and need to be dealt with after this manner; the condescension of angels to take such an office on them, in submission to the will of God; the constant view they have of the saints, being always in their hands, and so in sight: thus they bear them, up in life, and at death carry their souls to Abraham's bosom:
lest thou dash thy foot against a stone; lest they fall into sin, or into any calamity and distress; lest the least hurt or mischief befall them, or the least injury be done them; see Prov 3:23. The Targum interprets it of the evil concupiscence, or corruption of nature, which is like a stone; see Ezek 36:26.
John Wesley
91:12 Bear thee - Sustain or uphold thee in thy goings, as we do a child.
90:1290:12: ՚Ի բազուկս իւրեանց ընկալցին զքեզ, զի մի՛ երբէք հարցես զքարի զոտն քո[7312]։ [7312] Ոմանք.՚Ի բազուկս իւրեանց բարձցեն զքեզ... հարցի զքարի ոտն քո։
12 Իրենց բազուկների վրայ պիտի վերցնեն քեզ, որ երբեք ոտքդ քարի չխփես:
12 Անոնք ձեռքերնուն վրայ պիտի վերցնեն քեզ, Որ չըլլայ թէ ոտքդ քարի զարնես։
Ի բազուկս իւրեանց ընկալցին զքեզ, զի մի՛ երբեք հարցես զքարի զոտն քո:

90:12: ՚Ի բազուկս իւրեանց ընկալցին զքեզ, զի մի՛ երբէք հարցես զքարի զոտն քո[7312]։
[7312] Ոմանք.՚Ի բազուկս իւրեանց բարձցեն զքեզ... հարցի զքարի ոտն քո։
12 Իրենց բազուկների վրայ պիտի վերցնեն քեզ, որ երբեք ոտքդ քարի չխփես:
12 Անոնք ձեռքերնուն վրայ պիտի վերցնեն քեզ, Որ չըլլայ թէ ոտքդ քարի զարնես։
zohrab-1805▾ eastern-1994▾ western am▾
90:1290:12 на руках понесут тебя, да не преткнешься о камень ногою твоею;
90:13 ἐπ᾿ επι in; on ἀσπίδα ασπις asp καὶ και and; even βασιλίσκον βασιλισκος mount; step on καὶ και and; even καταπατήσεις καταπατεω trample λέοντα λεων lion καὶ και and; even δράκοντα δρακων dragon
90:13 שׁוּבָ֣ה šûvˈā שׁוב return יְ֭הוָה [ˈyhwāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto מָתָ֑י māṯˈāy מָתַי when וְ֝ ˈw וְ and הִנָּחֵ֗ם hinnāḥˈēm נחם repent, console עַל־ ʕal- עַל upon עֲבָדֶֽיךָ׃ ʕᵃvāḏˈeʸḵā עֶבֶד servant
90:13. super aspidem et basiliscum calcabis conculcabis leonem et draconemThou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.
13. Thou shalt tread upon the lion and adder: the young lion and the serpent shalt thou trample under feet.
90:13. Return, O Lord, how long? And may you be persuaded on behalf of your servants.
90:13. Return, O LORD, how long? and let it repent thee concerning thy servants.
They shall bear thee up in [their] hands, lest thou dash thy foot against a stone:

90:12 на руках понесут тебя, да не преткнешься о камень ногою твоею;
90:13
ἐπ᾿ επι in; on
ἀσπίδα ασπις asp
καὶ και and; even
βασιλίσκον βασιλισκος mount; step on
καὶ και and; even
καταπατήσεις καταπατεω trample
λέοντα λεων lion
καὶ και and; even
δράκοντα δρακων dragon
90:13
שׁוּבָ֣ה šûvˈā שׁוב return
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
מָתָ֑י māṯˈāy מָתַי when
וְ֝ ˈw וְ and
הִנָּחֵ֗ם hinnāḥˈēm נחם repent, console
עַל־ ʕal- עַל upon
עֲבָדֶֽיךָ׃ ʕᵃvāḏˈeʸḵā עֶבֶד servant
90:13. super aspidem et basiliscum calcabis conculcabis leonem et draconem
Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.
90:13. Return, O Lord, how long? And may you be persuaded on behalf of your servants.
90:13. Return, O LORD, how long? and let it repent thee concerning thy servants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:13: Thou shalt tread upon the lion and adder - Even the king of the forest shall not be able to injure thee; should one of these attack thee, the angels whom God sends will give thee an easy victory over him. And even the asp, (פתן pethen), one of the most venomous of serpents, shall not be able to injure thee.
The asp is a very small serpent, and peculiar to Egypt and Libya. Its poison kills without the possibility of a remedy. Those who are bitten by it die in about from three to eight hours; and it is said they die by sleep, without any kind of pain. Lord Bacon says the asp is less painful than all the other instruments of death. He supposes it to have an affinity to opium, but to be less disagreeable in its operation. It was probably an this account that Cleopatra, queen of Egypt, chose to die by the asp, as she was determined to prevent the designs of Augustus, who intended to have carried her captive to Rome to grace his triumph.
The dragon shalt thou trample - The תנין tannin, which we translate dragon, means often any large aquatic animal; and perhaps here the crocodile or alligator.
Albert Barnes: Notes on the Bible - 1834
91:13: Thou shalt tread upon the lion and adder - Thou shalt be safe among dangers, as if the rage of the lion were restrained, and he became like a lamb, and as if the poisonous tooth of the serpent were extracted. Compare Mar 16:18. The word used here to denote the "lion" is a poetic term, not employed in prose. The word rendered "adder" is, in the margin, asp. The Hebrew word - פתן pethen - commonly means viper, asp, or adder. See Job 20:14, note; Job 20:16, note; compare Psa 58:4; Isa 11:8. It may be applied to any venomous serpent.
The young lion - The "young" lion is mentioned as particularly fierce and violent. See Psa 17:12.
And the dragon ... - Hebrew, תנין tannı̂ yn. See Psa 74:13, note; Job 7:12, note; Isa 27:1, note. In Exo 7:9-10, Exo 7:12, the word is rendered serpent (and serpents); in Gen 1:21; and Job 7:12; whale (and whales); in Deu 32:33; Neh 2:13; Psa 74:13; Psa 148:7; Isa 27:1; Isa 51:9; Jer 51:34, as here, dragon (and dragons); in Lam 4:3, sea monsters. The word does not occur elsewhere. It would perhaps properly denote a sea monster; yet it may be applied to a serpent. Thus applied, it would denote a serpent of the largest and most dangerous kind; and the idea is, that he who trusted in God would be safe amidst the most fearful dangers, as if he should walk safely amidst venomous serpents.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:13: tread: Jdg 14:5, Jdg 14:6; Job 5:23; Sa1 17:37; Dan 6:22; Ti2 4:17
adder: or, asp, Psa 58:4; Mar 16:18; Act 28:3-6; Rom 3:13, Rom 16:20
the dragon: Isa 27:1; Rev 12:9, Rev 20:1, Rev 20:2
Geneva 1599
91:13 Thou shalt tread upon the lion and adder: the (h) young lion and the dragon shalt thou trample under feet.
(h) You will not only be preserved from all evil, but overcome it whether it is secret or open.
John Gill
91:13 Thou shalt tread upon the lion and adder,.... Or be unhurt by such savage and poisonous creatures; as the Israelites, when they travelled through the wilderness, in which were serpents and scorpions; and many of the servants of God have been delivered from them, or have slain them, as Samson, David, and Daniel; and so Christ was among the wild beasts in the wilderness, and yet not touched or hurt by them; and his disciples had power given them by him to tread on serpents and scorpions, and to take up serpents, without receiving any damage from them; and when a viper fastened on the hand of the Apostle Paul, he shook it off, without being hurt by it; see Mk 1:13, Acts 28:5, it may be understood figuratively of Satan, who, for his voraciousness and cruelty, is compared to a lion; and, for his craft and subtlety, to a serpent, 1Pet 5:8,
the young lion and the dragon shalt thou trample underfoot; which also may be understood of the great dragon, the old serpent, called the devil and Satan; whom Christ trampled under his feet when he hung on the cross, and spoiled him and his principalities and powers; and who, in a short time, will be bruised under the feet of his people, as he has been already by the seed of the woman, Gen 3:15.
John Wesley
91:13 The lion - Shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck. Dragon - By which he understands all pernicious creatures, though never so strong, and all sorts of enemies.
Robert Jamieson, A. R. Fausset and David Brown
91:13 Even the fiercest, strongest, and most insidious animals may be trampled on with impunity.
90:1390:13: ՚Ի վերայ իժից եւ քարբից գնասցես դու. առ ոտն կոխեսցես զառեւծն եւ զվիշապ[7313]։ [7313] Օրինակ մի.՚Ի վերայ իժի թագաւորականի գնասցես դու, եւ։
13 Դու կը քայլես իժերի ու քարբերի վրայով, ոտքով կը կոխոտես առիւծին ու վիշապին:
13 Առիւծի ու իժի վրայ պիտի քալես. Առիւծի կորիւնը ու վիշապը պիտի կոխկռտես։
Ի վերայ [590]իժից եւ քարբից գնասցես դու, առ ոտն կոխեսցես զառեւծն եւ զվիշապն:

90:13: ՚Ի վերայ իժից եւ քարբից գնասցես դու. առ ոտն կոխեսցես զառեւծն եւ զվիշապ[7313]։
[7313] Օրինակ մի.՚Ի վերայ իժի թագաւորականի գնասցես դու, եւ։
13 Դու կը քայլես իժերի ու քարբերի վրայով, ոտքով կը կոխոտես առիւծին ու վիշապին:
13 Առիւծի ու իժի վրայ պիտի քալես. Առիւծի կորիւնը ու վիշապը պիտի կոխկռտես։
zohrab-1805▾ eastern-1994▾ western am▾
90:1390:13 на аспида и василиска наступишь; попирать будешь льва и дракона.
90:14 ὅτι οτι since; that ἐπ᾿ επι in; on ἐμὲ εμε me ἤλπισεν ελπιζω hope καὶ και and; even ῥύσομαι ρυομαι rescue αὐτόν αυτος he; him σκεπάσω σκεπαζω he; him ὅτι οτι since; that ἔγνω γινωσκω know τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine
90:14 שַׂבְּעֵ֣נוּ śabbᵊʕˈēnû שׂבע be sated בַ va בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty וּֽ ˈû וְ and נְרַנְּנָ֥ה nᵊrannᵊnˌā רנן cry of joy וְ֝ ˈw וְ and נִשְׂמְחָ֗ה niśmᵊḥˈā שׂמח rejoice בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יָמֵֽינוּ׃ yāmˈênû יֹום day
90:14. quoniam mihi adhesit et liberabo eum exaltabo eum quoniam cognovit nomen meumBecause he hoped in me I will deliver him: I will protect him because he hath known my name.
14. Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
90:14. We were filled in the morning with your mercy, and we exulted and delighted all our days.
90:14. O satisfy us early with thy mercy; that we may rejoice and be glad all our days.
Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet:

90:13 на аспида и василиска наступишь; попирать будешь льва и дракона.
90:14
ὅτι οτι since; that
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἤλπισεν ελπιζω hope
καὶ και and; even
ῥύσομαι ρυομαι rescue
αὐτόν αυτος he; him
σκεπάσω σκεπαζω he; him
ὅτι οτι since; that
ἔγνω γινωσκω know
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
90:14
שַׂבְּעֵ֣נוּ śabbᵊʕˈēnû שׂבע be sated
בַ va בְּ in
הַ the
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
וּֽ ˈû וְ and
נְרַנְּנָ֥ה nᵊrannᵊnˌā רנן cry of joy
וְ֝ ˈw וְ and
נִשְׂמְחָ֗ה niśmᵊḥˈā שׂמח rejoice
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יָמֵֽינוּ׃ yāmˈênû יֹום day
90:14. quoniam mihi adhesit et liberabo eum exaltabo eum quoniam cognovit nomen meum
Because he hoped in me I will deliver him: I will protect him because he hath known my name.
90:14. We were filled in the morning with your mercy, and we exulted and delighted all our days.
90:14. O satisfy us early with thy mercy; that we may rejoice and be glad all our days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:14: Because he hath set his love upon me - Here the Most High is introduced as confirming the word of his servant. He has fixed his love - his heart and soul, on me.
Therefore will I deliver him - I will save him in all troubles, temptations, and evils of every kind.
I will set him on high - I will place him out of the reach of all his enemies. I will honor and ennoble him, because he hath known my name - because he has loved, honored, and served me, and rendered me that worship which is my due. He has known me to be the God of infinite mercy and love.
Albert Barnes: Notes on the Bible - 1834
91:14: Because he hath set his love upon me - Has become attached to me; has united himself with me; is my friend. The Hebrew word expresses the strongest attachment, and is equivalent to our expression - "to fall in love." It refers here to the fact that God is the object of supreme affection on the part of his people; and it also here implies, that this springs from their hearts; that they have seen such beauty in his character, and have such strong desire for him, that their hearts go out in warm affection toward him.
Therefore will I deliver him - I will save him from trouble and from danger.
I will set him on high - By acknowledging him as my own, and treating him accordingly.
Because he hath known my name - He has known me; that is, he understands my true character, and has learned to love me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:14: set: Psa 91:9; Ch1 29:3; Joh 14:23, Joh 16:27; Rom 8:28; Jam 1:12, Jam 2:5
I will set: Psa 59:1 *marg. Psa 89:16, Psa 89:17; Isa 33:16; Phi 2:9-11
known: Psa 9:10; Joh 17:3; Gal 4:9
Geneva 1599
91:14 (i) Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
(i) To assure the faithful of God's protection, he brings in God to confirm the same.
John Gill
91:14 Because he hath set his love upon me,.... These are the words of God himself; and, according to Aben Ezra, are directed to the angels, describing the good man, and making promises to him; and in this clause he is represented as one that had "set his love" upon the Lord, being first loved by the Lord, and having the grace of love wrought in his heart by him: the phrase denotes the strength of his affection to God, and the sincerity of it; its singularity, being placed alone on him, and the settlement and fixedness of it, so as nothing could separate from it: this the Lord takes great notice of, and is highly well pleased with: hence it follows,
therefore will I deliver him: from noisome diseases before mentioned, from all afflictions into which he comes, and from all the temptations of the evil one, so as that he shall not be hurt or destroyed by them:
I will set him on high; on the Rock Christ Jesus, that is higher than he, higher than the angels, higher than the heavens, and where he is now out of the reach of all his enemies, and will be set hereafter on high in heaven, among princes, inheriting the throne of glory; yea, even set upon the same throne with Christ himself:
because he hath known my name; himself, his being, and perfections; his Son, the Angel of his presence, in whom his name, nature, and perfections are; and his name as proclaimed in him, a God gracious and merciful; and this not merely notionally, but experimentally, and affectionately and fiducially; for such, that truly know him, love him, and trust in him; and these exalt him, and so are exalted and set on high by him.
John Wesley
91:14 Because - This and the two following verses are the words of God.
Robert Jamieson, A. R. Fausset and David Brown
91:14 God Himself speaks (compare Ps 46:10; Ps 75:2-3). All the terms to express safety and peace indicate the most undoubting confidence (compare Ps 18:2; Ps 20:1; Ps 22:5).
set his love--that of the most ardent kind.
90:1490:14: Քանզի յի՛ս յուսացաւ եւ փրկեցից զնա, հովանի՛ եղէց նմա, զի ծանեաւ զանուն իմ։
14 Քանի որ յոյսն ինձ վրայ դրեց, ես կը փրկեմ նրան, նրան հովանի կը լինեմ, քանզի անունս ճանաչեց:
14 Որովհետեւ ինծի կը ցանկայ, Անոր համար ես պիտի փրկեմ զանիկա. Անոր ամրութիւն պիտի ըլլամ, Վասն զի անիկա իմ անունս գիտցաւ։
Քանզի յիս յուսացաւ եւ փրկեցից զնա, հովանի եղէց նմա, զի ծանեաւ զանուն իմ:

90:14: Քանզի յի՛ս յուսացաւ եւ փրկեցից զնա, հովանի՛ եղէց նմա, զի ծանեաւ զանուն իմ։
14 Քանի որ յոյսն ինձ վրայ դրեց, ես կը փրկեմ նրան, նրան հովանի կը լինեմ, քանզի անունս ճանաչեց:
14 Որովհետեւ ինծի կը ցանկայ, Անոր համար ես պիտի փրկեմ զանիկա. Անոր ամրութիւն պիտի ըլլամ, Վասն զի անիկա իմ անունս գիտցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
90:1490:14
90:15 ἐπικαλέσεταί επικαλεω invoke; nickname με με me καὶ και and; even εἰσακούσομαι εισακουω heed; listen to αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰμι ειμι be ἐν εν in θλίψει θλιψις pressure καὶ και and; even ἐξελοῦμαι εξαιρεω extract; take out καὶ και and; even δοξάσω δοξαζω glorify αὐτόν αυτος he; him
90:15 שַׂ֭מְּחֵנוּ ˈśammᵊḥēnû שׂמח rejoice כִּ ki כְּ as ימֹ֣ות ymˈôṯ יֹום day עִנִּיתָ֑נוּ ʕinnîṯˈānû ענה be lowly שְׁ֝נֹ֗ות ˈšnˈôṯ שָׁנָה year רָאִ֥ינוּ rāʔˌînû ראה see רָעָֽה׃ rāʕˈā רָעָה evil
90:15. invocabit me et exaudiam eum cum ipso ero in tribulatione eruam eum et glorificaboHe shall cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him.
15. He shall call upon me, and I will answer him; I will be with him in trouble: I will deliver him, and honour him.
90:15. We have been rejoicing, because of the days in which you humbled us, because of the years in which we saw evils.
90:15. Make us glad according to the days [wherein] thou hast afflicted us, [and] the years [wherein] we have seen evil.
Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name:

90:14 <<За то, что он возлюбил Меня, избавлю его; защищу его, потому что он познал имя Мое.
90:15
ἐπικαλέσεταί επικαλεω invoke; nickname
με με me
καὶ και and; even
εἰσακούσομαι εισακουω heed; listen to
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰμι ειμι be
ἐν εν in
θλίψει θλιψις pressure
καὶ και and; even
ἐξελοῦμαι εξαιρεω extract; take out
καὶ και and; even
δοξάσω δοξαζω glorify
αὐτόν αυτος he; him
90:15
שַׂ֭מְּחֵנוּ ˈśammᵊḥēnû שׂמח rejoice
כִּ ki כְּ as
ימֹ֣ות ymˈôṯ יֹום day
עִנִּיתָ֑נוּ ʕinnîṯˈānû ענה be lowly
שְׁ֝נֹ֗ות ˈšnˈôṯ שָׁנָה year
רָאִ֥ינוּ rāʔˌînû ראה see
רָעָֽה׃ rāʕˈā רָעָה evil
90:15. invocabit me et exaudiam eum cum ipso ero in tribulatione eruam eum et glorificabo
He shall cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him.
90:15. We have been rejoicing, because of the days in which you humbled us, because of the years in which we saw evils.
90:15. Make us glad according to the days [wherein] thou hast afflicted us, [and] the years [wherein] we have seen evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:15: He shall call upon me - He must continue to pray; all his blessings must come in this way, when he calls, I will answer him - I will give him whatever is best for him.
I will be with him in trouble - Literally, I am with him. עמו אנכי immo anochi; as soon as the trouble comes, I are there.
I will deliver him - For his good I may permit him to be exercised for a time, but delivered he shall be.
And honor him - אכבדהו acabbedehu, "I will glorify him." I will load him with honor; that honor that comes from God. I will even show to men how highly I prize such.
Albert Barnes: Notes on the Bible - 1834
91:15: He shall call upon me - He shall have the privilege of calling on me in prayer; and he will do it.
And I will answer him - I will regard his supplications, and will grant his requests. There could be no greater privilege - no more precious promise - than this.
I will be with him in trouble - I will stand by him; I will not forsake him.
I will deliver him, and honor him - I will not only rescue him from danger, but I will exalt him to honor. I will recognize him as my friend, and will regard and treat him as such. On earth he shall be treated as my friend; in another world he shall be exalted to honor among the redeemed, and become the associate of holy beings foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:15: He shall: Psa 10:17, Psa 18:3, Psa 18:4, Psa 18:15; Isa 58:9, Isa 65:24; Jer 29:12, Jer 29:13, Jer 33:3; Rom 10:12, Rom 10:13; Heb 5:7
I will be: Psa 23:4, Psa 138:7; Isa 41:10, Isa 43:1, Isa 43:2; Mat 28:20; Joh 16:32; Act 18:9, Act 18:10; Ti2 4:17
deliver: Psa 37:40; Co2 1:9, Co2 1:10
honour: Sa1 2:30; Joh 5:44, Joh 12:26, Joh 12:43; Pe1 1:21, Pe1 3:22, Pe1 5:4; Rev 3:21
John Gill
91:15 He shall call upon me, and I will answer him,.... God is to be invoked by prayer, and to be called upon in every time of trouble, in faith and with fervency, in truth and uprightness, and sincerity of soul; and he himself directs and encourages to it, and promises an answer, which he always sooner or later gives; for he is a God hearing and answering prayer; see Ps 50:15.
I will be with him in trouble; the Lord knows his people in adversity; he visits them in their affliction, grants his gracious presence with them, supports them under it, that they are not overwhelmed by it; he bears them up and through it, and makes all things work together for their good:
I will deliver him, and honour him: deliverance is again promised, to denote the certainty of it; and with this addition, that the Lord will honour such that know him, and love him: all his saints are honoured by him, by taking them into his family, and giving them a name better than that of sons and daughters of the greatest potentate; by clothing them with the righteousness of his Son; by adorning them with the graces of his Spirit; by granting them communion and fellowship with himself, and by bringing them to his kingdom and glory.
90:1590:15: Կարդասցէ առ իս՝ եւ ես լուայց նմա, եւ առ նմա եղէց ՚ի նեղութեան։ Փրկեցից փառաւո՛ր արարից զնա[7314], [7314] Ոմանք.Կարդաց առ իս, եւ ես... փրկեցից եւ փառա՛՛։
15 Ինձ ձայն կը տայ՝ ու կը լսեմ նրան, եւ նրա հետ կը լինեմ նեղութեան մէջ. կը փրկեմ ու կը փառաւորեմ նրան:
15 Ինծի պիտի կանչէ ու ես անոր պատասխան պիտի տամ, Նեղութեան մէջ անոր հետ պիտի ըլլամ, Պիտի ապրեցնեմ ու փառաւորեմ զանիկա
Կարդասցէ առ իս` եւ ես լուայց նմա, եւ առ նմա եղէց ի նեղութեան. փրկեցից, փառաւոր արարից զնա:

90:15: Կարդասցէ առ իս՝ եւ ես լուայց նմա, եւ առ նմա եղէց ՚ի նեղութեան։ Փրկեցից փառաւո՛ր արարից զնա[7314],
[7314] Ոմանք.Կարդաց առ իս, եւ ես... փրկեցից եւ փառա՛՛։
15 Ինձ ձայն կը տայ՝ ու կը լսեմ նրան, եւ նրա հետ կը լինեմ նեղութեան մէջ. կը փրկեմ ու կը փառաւորեմ նրան:
15 Ինծի պիտի կանչէ ու ես անոր պատասխան պիտի տամ, Նեղութեան մէջ անոր հետ պիտի ըլլամ, Պիտի ապրեցնեմ ու փառաւորեմ զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
90:1590:15 Воззовет ко Мне, и услышу его; с ним Я в скорби; избавлю его и прославлю его,
90:16 μακρότητα μακροτης day ἐμπλήσω εμπιπλημι fill in; fill up αὐτὸν αυτος he; him καὶ και and; even δείξω δεικνυω show αὐτῷ αυτος he; him τὸ ο the σωτήριόν σωτηριος salvation; saving μου μου of me; mine
90:16 יֵרָאֶ֣ה yērāʔˈeh ראה see אֶל־ ʔel- אֶל to עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant פָעֳלֶ֑ךָ foʕᵒlˈeḵā פֹּעַל doing וַ֝ ˈwa וְ and הֲדָרְךָ֗ hᵃḏārᵊḵˈā הָדָר ornament עַל־ ʕal- עַל upon בְּנֵיהֶֽם׃ bᵊnêhˈem בֵּן son
90:16. longitudine dierum implebo illum et ostendam ei salutare meumI will fill him with length of days; and I will shew him my salvation.
16. With long life will I satisfy him, and shew him my salvation.
90:16. Look down upon your servants and upon their works, and direct their sons.
90:16. Let thy work appear unto thy servants, and thy glory unto their children.
He shall call upon me, and I will answer him: I [will be] with him in trouble; I will deliver him, and honour him:

90:15 Воззовет ко Мне, и услышу его; с ним Я в скорби; избавлю его и прославлю его,
90:16
μακρότητα μακροτης day
ἐμπλήσω εμπιπλημι fill in; fill up
αὐτὸν αυτος he; him
καὶ και and; even
δείξω δεικνυω show
αὐτῷ αυτος he; him
τὸ ο the
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
90:16
יֵרָאֶ֣ה yērāʔˈeh ראה see
אֶל־ ʔel- אֶל to
עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
פָעֳלֶ֑ךָ foʕᵒlˈeḵā פֹּעַל doing
וַ֝ ˈwa וְ and
הֲדָרְךָ֗ hᵃḏārᵊḵˈā הָדָר ornament
עַל־ ʕal- עַל upon
בְּנֵיהֶֽם׃ bᵊnêhˈem בֵּן son
90:16. longitudine dierum implebo illum et ostendam ei salutare meum
I will fill him with length of days; and I will shew him my salvation.
90:16. Look down upon your servants and upon their works, and direct their sons.
90:16. Let thy work appear unto thy servants, and thy glory unto their children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
91:16: With long life - Literally, With length of days will I fill him up.
He shall neither live a useless life, nor die before his time. He shall live happy and die happy.
And show him my salvation - ואראהו בשועתי vearehu bishuathi, "I will make him see (or contemplate) in my salvation." He shall discover infinite lengths, breadths, depths, and heights, in my salvation. He shall feel boundless desires, and shall discover that I have provided boundless gratifications for them. He shall dwell in my glory, and throughout eternity increase in his resemblance to and enjoyment of me. Thus shall it be done to the man whom the Lord delighteth to honor; and he delights to honor that man who places his love on him. In a word, he shall have a long life in this world, and an eternity of blessedness in the world to come.
Albert Barnes: Notes on the Bible - 1834
91:16: With long life will I satisfy him - The margin here, is "length of days;" that is, days lengthened out or multiplied. The meaning is, I will give him length of days as he desires, or until he is satisfied with life; implying
(1) that it is natural to desire long life;
(2) that long life is to be regarded as a blessing (compare Pro 3:2, Pro 3:16; Exo 20:12);
(3) that the tendency of religion is to lengthen out life; since virtue, temperance, regular industry, calmness of mind, moderation in all things, freedom from excesses in eating and in drinking - to all of which religion prompts - contribute to health, and to length of days (see Psa 34:12-14, notes; Psa 37:9, note; Psa 55:23, note); and
(4) that a time will come, even under this promised blessing of length of days, when a man will be "satisfied" with living; when he will have no strong desire to live longer; when, under the infirmities of advanced years, and under his lonely feelings from the fact that his early friends have fallen, and under the influence of a bright hope of heaven, he will feel that he has had enough of life here, and that it is better to depart to another world.
And shew him my salvation - In another life, after he shall be "satisfied" with this life. The promise extends beyond the grave: "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." See the notes at Ti1 4:8. Thus, religion blesses man in this life, and blesses him foRev_er. In possession of this, it is a great thing to him to live long; and then it is a great thing to die - to go to be foRev_er with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
91:16: With long life: Heb. With length of days, Psa 21:4; Gen 25:8; Job 5:26; Pro 3:2, Pro 3:16, Pro 22:4; Isa 65:20-22
show: Psa 16:11, Psa 50:23; Isa 45:17; Luk 2:30, Luk 3:6
Geneva 1599
91:16 With (k) long life will I satisfy him, and shew him my salvation.
(k) For he is content with that life that God gives for by death the shortness of this life is recompensed with immortality.
John Gill
91:16 With long life will I satisfy him,.... In this world: the saints live in it as long as they choose to live; and when they come to die, be it when it will, they are, like Abraham, full of years, or satisfied with them; they have had enough of them, and would not live always here; but, with good old Simeon, desire to depart in peace; and in the other world they shall be satisfied with length of days, for ever and ever, even with eternal life; and nothing short of this will satisfy a good man:
and show him my salvation; Jesus Christ, the author of salvation, whom God appointed to do it, and who has finished it; salvation itself, wrought out by him; its fulness and suitableness, and interest in it; and also eternal glory and happiness, the completion and consummation of salvation: the former is shown unto and seen by faith here; the latter will be seen and enjoyed in heaven to all eternity. Aben Ezra and Kimchi refer this salvation to the days of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
91:16 show him--literally, "make him see" (Ps 50:23; Lk 2:30).
90:1690:16: երկայն աւուրբք լցուցից զնա եւ ցուցից նմա զփրկութիւն իմ[7315]։ Տունք. ժզ̃։[7315] Ոմանք.Լցուցից զնա. եւ ցուցից նմա։
16 Բազում օրերով նրան կը լիացնեմ ու ցոյց կը տամ նրան իմ փրկութիւնը:
16 Երկայն օրերով պիտի կշտացնեմ զանիկա Ու իմ փրկութիւնս անոր պիտի ցուցնեմ։
երկայն աւուրբք լցուցից զնա եւ ցուցից նմա զփրկութիւն իմ:

90:16: երկայն աւուրբք լցուցից զնա եւ ցուցից նմա զփրկութիւն իմ[7315]։ Տունք. ժզ̃։
[7315] Ոմանք.Լցուցից զնա. եւ ցուցից նմա։
16 Բազում օրերով նրան կը լիացնեմ ու ցոյց կը տամ նրան իմ փրկութիւնը:
16 Երկայն օրերով պիտի կշտացնեմ զանիկա Ու իմ փրկութիւնս անոր պիտի ցուցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
90:1690:16 долготою дней насыщу его, и явлю ему спасение Мое>>.
90:17 וִ wi וְ and יהִ֤י׀ yhˈî היה be נֹ֤עַם nˈōʕam נֹעַם kindness אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) עָ֫לֵ֥ינוּ ʕˈālˌênû עַל upon וּ û וְ and מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יָ֭דֵינוּ ˈyāḏênû יָד hand כֹּונְנָ֥ה kônᵊnˌā כון be firm עָלֵ֑ינוּ ʕālˈênû עַל upon וּֽ ˈû וְ and מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָ֝דֵ֗ינוּ ˈyāḏˈênû יָד hand כֹּונְנֵֽהוּ׃ kônᵊnˈēhû כון be firm
90:17. And may the splendor of the Lord our God be upon us. And so, direct the works of our hands over us; direct even the work of our hands.
90:17. And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.
With long life will I satisfy him, and shew him my salvation:

90:16 долготою дней насыщу его, и явлю ему спасение Мое>>.
90:17
וִ wi וְ and
יהִ֤י׀ yhˈî היה be
נֹ֤עַם nˈōʕam נֹעַם kindness
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
עָ֫לֵ֥ינוּ ʕˈālˌênû עַל upon
וּ û וְ and
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
יָ֭דֵינוּ ˈyāḏênû יָד hand
כֹּונְנָ֥ה kônᵊnˌā כון be firm
עָלֵ֑ינוּ ʕālˈênû עַל upon
וּֽ ˈû וְ and
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָ֝דֵ֗ינוּ ˈyāḏˈênû יָד hand
כֹּונְנֵֽהוּ׃ kônᵊnˈēhû כון be firm
90:17. And may the splendor of the Lord our God be upon us. And so, direct the works of our hands over us; direct even the work of our hands.
90:17. And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.
ru▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾