Psalm 91:10
There shall no evil befall you, neither shall any plague come near your dwelling.
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(10) Dwelling.—Literally, tent: an instance in which the patriarchal life became stereotyped, so to speak, in the language. (See Note, Psalm 104:3.) Even we speak of “pitching our tent.”

91:9-16 Whatever happens, nothing shall hurt the believer; though trouble and affliction befal, it shall come, not for his hurt, but for good, though for the present it be not joyous but grievous. Those who rightly know God, will set their love upon him. They by prayer constantly call upon him. His promise is, that he will in due time deliver the believer out of trouble, and in the mean time be with him in trouble. The Lord will manage all his worldly concerns, and preserve his life on earth, so long as it shall be good for him. For encouragement in this he looks unto Jesus. He shall live long enough; till he has done the work he was sent into this world for, and is ready for heaven. Who would wish to live a day longer than God has some work to do, either by him or upon him? A man may die young, yet be satisfied with living. But a wicked man is not satisfied even with long life. At length the believer's conflict ends; he has done for ever with trouble, sin, and temptation.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 Psalm 38:12, note; Psalm 39:11, note. It is not the same word which is used in Psalm 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.

9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (Heb 1:14). To wit, so as to destroy thee, as the next verse limits and expounds it. For surely this promise is not made to all that dwell nigh to his children and servants, who may possibly be wicked men, and so strangers from God’s covenant and promises. How far this secures his own person, See Poole "Psalm 91:7". 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); Psalm 91:1 otherwise it may come nigh their temporal dwellings; See Gill on Psalm 91:7 though it may not enter into them; and, should it, yet not as an evil, or by way of punishment; see Proverbs 3:33.

(u) "excelsum posuisti habitaculum tuum", Pagninus, Montanus, De Dieu, Gejerus.

There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
10. befall thee] Lit., be let befall thee. Cp. Proverbs 12:21.

thy dwelling] Lit., thy tent, a survival of the language of nomad life.Verse 10. - There shall no evil befall thee, neither shall any plague come nigh thy dwelling. The faithful man is to be preserved from evil of every kind. His very "dwelling" is to be protected so that his family may suffer no hurt. יקושׁ, as in Proverbs 6:5; Jeremiah 5:26, is the dullest toned from for יקושׁ or יוקשׁ, Psalm 124:7. What is meant is death, or "he who has the power of death," Hebrews 2:14, cf. 2 Timothy 2:26. "The snare of the fowler" is a figure for the peril of one's life, Ecclesiastes 9:12. In connection with Psalm 91:4 we have to call to mind Deuteronomy 32:11 : God protects His own as an eagle with its large strong wing. אברה is nom. unitatis, a pinion, to אבר, Isaiah 40:31; and the Hiph. הסך, from סכך, with the dative of the object, like the Kal in Psalm 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, Psalm 91:5, against nightly surprises, and in the battle by day; (b) in times of pestilence, Psalm 91:6, when the destroying angel, who passes through and destroys the people (Exodus 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. Proverbs 29:6, ירוּן, and Isaiah 42:4, ירוּץ, frangetur. Psalm 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, Isaiah 34:8. Ascribing the glory to God, the second voice confirms or ratifies these promises.
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