There shall no evil befall you, neither shall any plague come near your dwelling.
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EXPOSITORY (ENGLISH BIBLE)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.”
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.See Poole "Psalm 91:7".
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.There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
EXEGETICAL (ORIGINAL LANGUAGES)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. 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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