서론
Psalm 91 Introduction
英文原文
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 Psalm 91:3-5, Psalm 91:9,Psalm 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 Matthew 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 Psalm 91:1-2 - celebrating the praises of those who trusted in God; the other - as in Psalm 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: Psalm 91:1, the choir; Psalm 91:2, the response; Psalm 91:3-8, the choir; Psalm 91:9, the response; Psalm 91:10-13, the choir; Psalm 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, Psalm 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, Psalm 91:2.
III. A statement of the security or benefit of doing this, Psalm 91:3-8.
IV. A responsive declaration - repeated - by the author of the psalm that he would do this; that God "was" his refuge, Psalm 91:9 (part first).
V. A further statement of the benefit of this, Psalm 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, Psalm 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.
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Psalm 91:1
「那居住者」——凡這樣居住的每一個人。這命題是普世性的，旨在包括所有處於這狀況中的人。對一個人是真實的，對所有人也是真實的。這裏譯作「住」的字，是動詞「坐」的分詞，在此意為「坐著」：按字面是「坐在隱密處」等語。這裏的思想是安靜的休息、安歇、坐下——如人在自己居所中所行的一樣。
「在隱密處」——關於這話的意義，參見 Psalm 27:5 的註釋。試參 Psalm 31:20; Psalm 32:7。即住在神所在之處。這裏的思想是：以會幕或聖殿中的至聖所為自己的家或居所，並在那聖潔之處與神同坐。
「至高者」——指神，他被描繪為超乎萬有、在整個宇宙之上。
「必住在」——欽定本旁註按希伯來文作「寄宿」。那是他的家——他的安歇之所——他寄宿、過夜的地方。他在那裏投宿；他以它為家。
「在全能者的蔭下」——在他的保護之下，如同在他的翅膀之下。試參 Psalm 17:8 的註釋。這是一項概括性的陳述，旨在作全詩的引言，或表達本詩所要闡明的——那與神同住、以神為友、以神的家為自己的家的人，是有「福」的。
英文原文
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 Psalm 27:5. Compare Psalm 31:20; Psalm 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 Psalm 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.
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Psalm 91:2
「我要論到耶和華說」——我，這詩人，要把這話歸於自己；我要努力得著這福分；我要這樣與神同住。想到這光景的福分，並盼望將它據為己有，我便立定這決志，作為我人生的宗旨。這是我所需要的；這是我心靈所渴慕的。
「他是我的避難所，是我的山寨」——「我要論到耶和華說：我的避難所，我的山寨！」我要這樣稱呼祂；我要這樣看待祂。關於這些字眼的意思，試參 Psalm 18:2 的註釋。
「是我的神」——我要稱祂為我的神；稱祂為我惟一敬拜的神；稱祂為惟一能恰當冠以「神」之名的存在；稱祂為我心中「神」一詞所含一切的那一位。
「是我所倚靠的」——我要把那種信靠安息在祂身上，這信靠表現在以祂為家，並尋求永遠與祂同住。
英文原文
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 Psalm 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.
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Psalm 91:3
「他必救你脫離捕鳥人的網羅」——指為捕捉飛鳥而設的網羅或機關；這裏的意思是：神必救他脫離惡人的計謀——那些可與捕鳥的手段相比擬的計謀。關於此處所用比喻的含義，見 Psalm 18:5 的註釋。
「和毒害的瘟疫」——致死的瘟疫；在所經之地散布死亡的瘟疫。意思是：祂能使瘟疫不臨到你身上；或者，當你周圍的人正在死去時，祂能救你脫離它的蹂躪。這應許不可理解為絕對的，或意味着敬畏神的人必不因瘟疫倒斃——因為在那樣的時候，好人也和惡人一樣確實會死；這裏的意思乃是：在那樣的時刻，神「能」保守我們，而且作為一項通則，祂必這樣作信靠祂之人的保護者。應當記得，在瘟疫流行的時候（如 1832 年和 1848 年亞洲霍亂盛行之時），受害者中有許多是酗酒的、放縱情慾的、墮落的人，而這樣的生活方式正是這類審判之災中導致死亡的誘因。死者中有很大一部分屬於這一類。當然，有德行的、節制的、敬虔的人可免於這一原因所引起的危險；這也是神救信靠祂的人脫離「毒害的瘟疫」的方法之一。因此，宗教在這樣的時候，在很大程度上構成了安全的根據；而且也不必懷疑，在許多情況中，還可能有特別的介入，保護神的朋友免受危險，存留他們供將來之用。這裏的應許，實質上就是聖經各處所有的那個一般性應許：神是祂百姓的保護者，他們可以信靠祂。
英文原文
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 Psalm 18:5.
And from the noisome pestilence - The "fatal" pestilence; the pestilence that spreads death in its march. That is, he can prevent 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 prevalence 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.
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Psalm 91:4
「他必用自己的翎毛遮蔽你」——如母鳥保護幼鳥一般。見 Psalm 17:8 的註釋。並參 Deuteronomy 32:11。「他的誠實」——指祂永不落空的應許；確信祂所應許必行的事，祂必定成就。
「他的誠實是大小的盾牌」——字面是「祂的誠實是盾牌與小盾」。意思是：祂的保證或應許對他們而言，正如戰士在戰場上的盾牌一樣。參 Psalm 35:2。譯作「小盾」的字出自意為「環繞」的動詞；這防護的盔甲之所以得名，是因它「環繞」人，因而「保護」人。它也可以指鎖子甲。
英文原文
He shall cover thee with his feathers ... - As the parent bird protects its young. See the notes at Psalm 17:8. Compare Deuteronomy 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 Psalm 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.
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Psalm 91:5
「你必不怕黑夜的驚駭」——指通常在夜間引起驚恐的事——突然的攻擊；仇敵出乎意料的侵襲；夜間突發的疾病；或似乎喜愛黑夜、彷彿「在黑暗中行走」的瘟疫。這些事無一不因黑夜與幽暗而更顯可怖；因此，我們在那時最懼怕它們。我們看不見它們臨近，無法測度它們的輪廓，不知道危險的範圍有多大，也不知道災禍會是甚麼。
「或是白日飛的箭」——無論是從神的弓射出的——如瘟疫與疾病；或是爭戰中從人手中射出的。意思是：信靠神的人必保持平靜。比較 Psalm 56:3 的註釋。
英文原文
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 Psalm 56:3.
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Psalm 91:6
「瘟疫」——瘟疫在東方諸國素來常見。
「黑夜行的」——這不是說它特別在夜間來到，而是說它彷彿在黑暗中潛行；即人無法察知它的進展，也無法預料它何時臨到、臨到誰。它行動的規律無人知曉；它臨到人，如同夜間突然襲擊我們的敵人。
「毒病」——這裏所用的字 קטב（qeṭeb），本義是砍除、毀滅，如毀滅的暴風（Isaiah 28:2）；繼而指傳染的瘟疫（Deuteronomy 32:24）。這裏它可以指任何掃除人類之物——無論暴風、戰爭、瘟疫或饑荒。
「午間滅人的」——它在正午施行毀壞，造成荒涼；即公開地、顯然地。其意是：無論何時、以何種形式，凡掃除人類的災禍臨到——無論半夜或正午，無論瘟疫、戰爭或饑荒的形式——倚靠神的人都不必、也不會懼怕。他或覺得自己必蒙保守、免其蹂躪；或覺得縱然被剪除，也無所畏懼。他是神的朋友，有更美生命的盼望。在死亡裏，在未來的世界裏，沒有他當懼怕的東西。七十士譯本與拉丁武加大譯本竟把這裏譯作「也不怕禍事與正午的鬼魔」，殊為奇怪。
英文原文
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 qeṭeb - means properly a cutting off, a destruction, as a destroying storm, Isaiah 28:2; and then, contagious pestilence, Deuteronomy 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."
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Psalm 91:7
「雖有千人仆倒在你旁邊」——即使一千人在你身旁、就在你近處仆倒，也是如此。這是暗指瘟疫常常在人中間流行的情形。
「萬人仆倒在你右邊」——比較 Psalm 3:6。用「無數」更能表達原文的確切概念，因為這希伯來字與譯作「千」的字不同。它在此指任何巨大的數目。無論多少人在你四圍仆倒，在右在左，你都無所懼怕。
「這災卻不得臨近你」——你必安全無恙。你可以確信神的保護。你可以因着這種護佑之感而心境平靜，而這平靜本身也有助於你的安全。如上所述，這是指神審判的一條「一般」法則。誠然，放蕩的、邪惡的、墮落的人以外，別的人也可能成為受害者；但重大的法則乃是：節制、清醒、美德、清潔，以及宗教與美德所促進的對舒適與健康的重視，構成一種顯著的保障——顯著到足以印證本詩所論的「一般」法則。
英文原文
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 Psalm 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.
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Psalm 91:8
「惟」 — 意即：臨到你的「僅此」而已。你唯一需要預期的事，就是你將看見神怎樣懲罰罪人。
「你惟親眼觀看，見惡人遭報」 — 你必親眼看見。見 Psalm 37:34 註釋。你將看見不敬虔之人、邪惡之人、褻瀆之人、放縱情慾之人所受的正當刑罰。你將看見他們的行徑所結出的正當果子；看見神對他們品格之判斷的恰切表達。這無疑是指着地上存有道德治理這一普遍原則說的：罪惡常這樣受到懲罰；神作為的一般進程，正顯明他喜愛美德、敵對罪惡。這體系在今世尚未完成，倘若現今的世界就是全部、倘若沒有將來的境界，就有許多事無法與此調和；但事件的進程已指明神治理的一般性質，並指明萬事的趨向。那完成——實際而完全的調整——乃留待將來的境界。地上所發生的事實證明神裡面存有公義的屬性；而他在這裡的對待並未完全按公義所要求的施行，這一事實便證明必有一境，在那裡完全的公義必得伸張，整個體系必得調整。
英文原文
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 Psalm 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.
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Psalm 91:9
「耶和華是我的避難所」——按字面是「因為你——耶和華——是我的避難所」。迦勒底意譯本認為這是所羅門的話；按該譯本，所羅門是本詩的發言人之一：「所羅門回答說：『主啊，你既是我的避難所……』」等等。Tholuck 認為這是詩班的回應。但這是不必要的。其意思是，詩人「自己」已使耶和華成為他的避難所，成為他的防禦。這話語是他自己感受的表達——他自己經歷的表達——即他已使神成為他的避難所；這話在此也是勸勉他人照樣行的根據。他能說自己已使神成為避難所；他能說神如今是他的避難所；當他勸勉別人照樣行、並向他們保證這樣行必得安全時，他能訴諸這一點——訴諸自己的經歷。
「你已將至高者當你的居所」——按字面是「你已使至高者成為你的居所」，或說你的家。關於「居所」一詞，見Psalm 90:1的註釋。其意思是，他彷彿已選擇與神同住、與他同居——如同在父家中一樣，以他為自己的家。這樣行的結果，或隨之而來的安全，他在以下的經節裡陳明。
英文原文
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 Psalm 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.
10
Psalm 91:10
「禍患必不臨到你」——迦勒底意譯本（Chaldee Paraphrase）作：「世界之主回答說：『禍患必不臨到你』」等等。然而，這話的意思是：詩人能憑他自己的親身經歷，向這樣的人保證他必平安無事。他自己已曾以耶和華為他的避難所，故能滿有把握地論到這樣行的安全。當然，這應按一般的真理來理解，與上文所論的一致。
「災害也不挨近你的帳棚」——關於這裡譯作「災害」的字 נגע nega‛——見 Psalm 38:12 註；Psalm 39:11 註。它不是 Psalm 91:6 中譯作「瘟疫」的那個字，也不是指嚴格意義上所謂的「瘟疫」。它可以指任何表明神不悅的事物，或任何作為懲罰而降下的東西。這裡譯作「帳棚」的字，意思是帳幕；其觀念是：這樣不悅的記號必不與他同住，也不進入他的帳棚以那裡為家。當然，這也必須理解為一般的應許，或意思是：宗教要構成一般性的安全保障。
英文原文
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.
11
Psalm 91:11
「因他要為你吩咐他的使者」——直譯作「他將對他的使者下『命令』」。就是說，他要指示他們，或為這目的差派他們。這段經文（Psalm 91:11-12）曾被試探者用在救主身上（Matthew 4:6；見該處的註解）。然而，這並不能證明它原本是指著彌賽亞說的，因為即使我們假定撒但是正確可靠的聖經解釋者，這段經文照他的用法所能證明的，也不過是：義人，或那些作神朋友的人，可以滿有把握地倚靠他的保護，而耶穌若是屬乎神的，就可以像別人一樣這樣行。關於這段經文的意思——即神差遣他的使者保護他的子民——見 Psalm 34:7 的註解；參 Hebrews 1:14 的註解。
「在你行的一切道路上保護你」——就是無論你往哪裡去，都保守你。
英文原文
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 Psalm 91:11-12 was applied to the Saviour by the tempter. Matthew 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 Psalm 34:7; compare the notes at Hebrews 1:14.
To keep thee in all thy ways - To preserve thee wheresoever thou goest.
12
Psalm 91:12
他們要用手托著你——彷彿在你將要跌倒時，他們把你扶住、托住你。
免得你的腳碰在石頭上——免得你絆跌仆倒。他們要保護你，使你得以安然行走。
英文原文
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.
13
Psalm 91:13
「你要踹在獅子和虺蛇的身上」——你必在危險中得享安全，彷彿獅子的狂怒被抑制、變得如同羔羊，又彷彿蛇的毒牙已被拔除。比較 Mark 16:18。這裏用以指「獅子」的字是詩體用語，不見於散文。譯作「虺蛇」的字，邊註作「毒蛇」。這希伯來字——פתן pethen——通常指毒蛇、蝮蛇或虺蛇。見 Job 20:14 註釋；Job 20:16 註釋；並比較 Psalm 58:4；Isaiah 11:8。它可應用於任何毒蛇。
「少壯獅子」——提到「少壯」的獅子，因牠特別兇猛暴烈。見 Psalm 17:12。
「大蛇」——希伯來文是 תנין tannı̂yn。見 Psalm 74:13 註釋；Job 7:12 註釋；Isaiah 27:1 註釋。在 Exodus 7:9-10；Exodus 7:12，這字譯作「蛇」（及「蛇群」）；在 Genesis 1:21 與 Job 7:12 譯作「鯨魚」（及「大魚」）；在 Deuteronomy 32:33；Nehemiah 2:13；Psalm 74:13；Psalm 148:7；Isaiah 27:1；Isaiah 51:9；Jeremiah 51:34，則如這裏一樣譯作「大蛇」（及「怪獸」）；在 Lamentations 4:3 譯作「海中的怪獸」。這字未見於其他地方。它或許本義指海中巨獸；但也可應用於蛇。這樣應用時，它指最大、最危險的蛇；其意是：信靠神的人必在最可怕的危險中得享安全，如同在毒蛇之間安然行走一般。
英文原文
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 Mark 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 Psalm 58:4; Isaiah 11:8. It may be applied to any venomous serpent.
The young lion - The "young" lion is mentioned as particularly fierce and violent. See Psalm 17:12.
And the dragon ... - Hebrew, תנין tannı̂yn. See Psalm 74:13, note; Job 7:12, note; Isaiah 27:1, note. In Exodus 7:9-10, Exodus 7:12, the word is rendered serpent (and serpents); in Genesis 1:21; and Job 7:12; whale (and whales); in Deuteronomy 32:33; Nehemiah 2:13; Psalm 74:13; Psalm 148:7; Isaiah 27:1; Isaiah 51:9; Jeremiah 51:34, as here, dragon (and dragons); in Lamentations 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.
14
Psalm 91:14
「因為他專心愛我」——他戀慕我，與我聯合，作我的朋友。這希伯來文字表達最強烈的愛慕，相當於我們所說的「墜入愛河」。這裏指神是他百姓至高之愛的對象；這裏也暗示，這愛是發自他們的心；他們在祂的性情中看見如此的美，又對祂懷有如此強烈的戀慕，以致他們的心以火熱的愛趨向祂。
「我就要搭救他」——我必救他脫離患難與危險。
「我要把他安置在高處」——以承認他屬我、並按此相待來高舉他。
「因為他知道我的名」——他認識了我；即他明白我真正的性情，並已學會愛我。
英文原文
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.
15
Psalm 91:15
「他若求告我」——他必享有藉禱告求告我的特權；他也必這樣行。
「我就應允他」——我必垂顧他的懇求，應允他所求的。再沒有比這更大的特權，也沒有比這更寶貴的應許。
「他在急難中，我要與他同在」——我必站在他旁邊；我必不撇棄他。
「我要搭救他，使他尊貴」——我不僅救他脫離危險，還要高舉他得尊榮。我必承認他為我的朋友，並如此看待他、對待他。在地上，他必被待如我的朋友；在另一個世界，他必在蒙救贖的人中間被高舉得尊榮，永遠與聖潔的眾使者為伴。
英文原文
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 forever.
16
Psalm 91:16
「我要使他足享長壽」——此處邊註作「日子長久」,即日子延長或增多之意。其意是:我要照他所願的賜他長壽,或直到他對生命滿足為止;這含着:
(1) 期望長壽乃是出於天性;
(2) 長壽當視為福氣(比較 Proverbs 3:2;Proverbs 3:16;Exodus 20:12);
(3) 宗教有一種延年益壽的趨勢;因為美德、節制、有規律的勤勞、心境的平靜、凡事有度、避免飲食無度——這一切都是宗教所促進的——都有益健康,使人日子長久(見 Psalm 34:12-14 註釋;Psalm 37:9 註釋;Psalm 55:23 註釋);以及
(4) 即使在這日子長久的應許福分之下,仍會有一個人對活着「滿足」的時候來到——他不再有強烈渴望要活得更久;那時,因着老年的衰弱,因着早年友伴先他而去所生的孤寂之感,又因着對天家光明盼望的影響,他會覺得自己在世的日子已經足夠,離世往另一個世界去是更好的。
「將我的救恩顯明給他」——在來生,在他對今生「滿足」之後。這應許延伸到墳墓之外:「敬虔凡事都有益處,因有今生和來生的應許。」見 1 Timothy 4:8 的註釋。這樣,宗教在今生賜福與人,也永遠賜福與他。擁有這救恩的人,長壽是大事;然後,離世也是大事——去與神永遠同在。
英文原文
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 Proverbs 3:2, Proverbs 3:16; Exodus 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 Psalm 34:12-14, notes; Psalm 37:9, note; Psalm 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 1 Timothy 4:8. Thus, religion blesses man in this life, and blesses him forever. 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 forever with God.
本詩的作者與寫作場合均不詳。本詩沒有標題，也沒有任何內在的標記可以使我們確知它是在何時、由何人所寫。它的應用範圍十分廣泛，可能並非針對當時發生的任何特定事件而寫，因為它顯然沒有特別指向作者本人的處境。雖然它緊接在摩西所寫的一篇詩之後，卻沒有理由假定它是摩西所寫，它與那篇詩也沒有什麼特別相似之處。
從詩中的一些內容看來，如 Psalm 91:3-5、Psalm 91:9、Psalm 91:11，本詩很可能是針對某個面臨試探或危險——或出於暗中的仇敵，或出於瘟疫——的人而寫，目的是要使這樣的人確信：只要他信靠神，就沒有什麼可懼怕的。沒有證據顯示它原是特別指救主說的。誠然，在曠野受試探時，撒但曾把它應用到主的身上（Matthew 4:6）；但在那場合，救主並沒有對它之可應用於自己作出足夠的承認，足以使我們斷定它原來就是指他說的。試探者引用這節經文，並不能證明這就是本詩原有的指涉；那段引文之可以應用到他身上，正如舊約中向信靠神之人所發的一般應許，也同樣可以應用在他身上一樣。
本詩結構中最值得注意的是人稱的頻繁轉換，這使一些人推想，本詩可能是為詩班輪唱而寫的；Michaelis 更提出，可能有兩個這樣的詩班：其一——如 Psalm 91:1-2——頌揚那些信靠神之人的福分；其二——如 Psalm 91:3-8——激勵並鼓勵百姓信靠神，並提出他們當如此行的理由。這樣的事無疑是可能的；但並沒有清楚的證據表明這就是本詩作者的用意。
Tholuck 假定本詩是為詩班輪唱而寫，並據此將本詩分為若干部分：Psalm 91:1，詩班；Psalm 91:2，回應；Psalm 91:3-8，詩班；Psalm 91:9，回應；Psalm 91:10-13，詩班；Psalm 91:14-16，回應。然而這種分法相當武斷，因為無法證明那就是原有的設計。
不過，這種安排倒提供了一個良好的分段：
一、凡信靠神之人必得安全的一般宣告，Psalm 91:1。
二、本詩作者回應式的宣告：他要以主為他的避難所，以至高者為他的居所，Psalm 91:2。
三、這樣行的保障或益處的陳述，Psalm 91:3-8。
四、本詩作者重複的回應式宣告：他要如此行；神「乃是」他的避難所，Psalm 91:9（上半）。
五、這樣行的益處的進一步陳述，Psalm 91:10-13。
六、一個總括的宣告，涵蓋本詩所說一切的總綱，視為出自神自己，包含他必保護那些如此信靠他、倚賴他之人的保證，Psalm 91:14-16。
這種分段法實質上照顧到本詩中一切「人稱」的轉換，或說把本詩的不同部分歸屬於詩中不同的發言者。我們有理由相信這就是詩人心中的思路，不過它是否原是為公開啟應唱詩而如此使用，則不清楚。