Book of Psalm Chapter 91 Vs. 1

 

My Refuge and My Fortress

Psm. 91:1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.

He that dwelleth...

יָשַׁב

yāšaḇ: A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Pro. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Pro. 31:23). The word may signify "to dwell," either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zep. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7,8; 102:12,13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).

in the secret place...

סֵתֶר

sēṯer, סִתְרָה

siṯrāh: I. A masculine noun meaning a covering, a hiding place, a secret. It is used as an adverb meaning secretly (Deu. 13:6,7); literally, in secret (Deu. 27:15, 27:24; 28:57; Jer. 37:17; 38:16; 40:15). It modifies other words: a secret matter, a matter/word of secrecy (Jdg. 3:19). It is equated with darkness as the hiding place of God (Psm. 18:11,12); and of God as the hiding place, the refuge, of those who need help (Psm. 32:7; 61:4,5).

II. A feminine noun indicating a hiding place, a shelter, protection. It is used mockingly of pagan gods being hiding places for their worshipers (Deu. 32:38).

of the most High...

עֶליוֹן

‛elyôn: A masculine noun meaning Most High, the Highest. The word serves as an epithet for God and is used thirty-one times in the Old Testament. The most celebrated use of this word is in Gen. 14:18-20: Melchizedek was priest of God Most High ’ēl ‛elyôn, so the term in context defines the God whom he served. But in this same passage, Abraham equated the God Most High with the Lord his God, the Creator of heaven and earth (Gen. 14:20). In Num. 24:16, this epithet stands in parallel to the epithet God and Shaddai; it depicts the God who gave Balaam his knowledge and visions. The term also stands in parallel with other names of God, such as the LORD (Deu. 32:8; 2Sam. 22:14; Psm. 18:13,14); and God (Psm. 46:4, 5; 50:14).

shall abide...

לִין

liyn, לוּן

lûn: I. A verb meaning to lodge, to tarry. It means to rest, to tarry, to stay, often overnight. Persons may spend the night or lodge somewhere (Gen. 19:2; 24:23, 24:25, 24:54; 28:11). It is used figuratively of righteousness lodging permanently in Zion (Isa. 1:21); and of evil thoughts taking residence in the city of Jerusalem (Jer. 4:14). It is used of weeping coming to "lodge" in the evening (Psm. 30:5,6). It describes the secure, peaceful rest of one living close to the Lord (Psm. 91:1). Used with ‛ayin, eye as subject, it has the sense of to set on, to look upon (Job 17:2). Job notes that his error originates and remains in him (Job 19:4). It indicates a wise person's proper existence, abiding among the wise (Pro. 15:31). It takes on the sense of resting or sleeping when one fears the Lord (Pro. 19:23). Something may remain through the night (Exo. 23:18; Lev. 19:13; Jer. 4:14); or stay the night (Job 39:28). It is used of a dead body remaining in a tree overnight (Deu. 21:23).

II. A verb meaning to murmur, to grumble, to howl. It is found in the books of Exodus, Numbers, and Joshua and refers to the Israelites' complaining during their escape from Egypt and their wandering in the desert (Exo. 15:24; 16:2, 16:7-8; 17:3; Num. 14:2, 14:27, 14:29, 14:36; 16:11, 16:41; 17:6; 17:5, 20). It is also used of the people's justified grumbling against the leaders of Israel (Jos. 9:18); and of the violent attacks of enemies on righteous persons (Psm. 59:15, 16).

under the shadow...

צֵל

ṣēl: A masculine noun meaning a shade, a shadow. This word is frequently used as a symbol for protection or refuge. This can be seen in the allegory of the trees (Jdg. 9:15); and of the vine (Psm. 80:10,11). God protects in the shadow of His wings (Psm. 17:8; 36:7,8; 57:1,2). The Lord is portrayed as the shade (Psm. 121:5); and hid His servant in the shadow of His hand (Isa. 49:2). The writer of Ecclesiastes taught that money and wisdom are both forms of protection, but wisdom could save one's life (Ecc. 7:12).

of the Almighty...

שַׁדַּי

šadday: A masculine noun and name for God meaning Shaddai, Almighty. The word occurs only forty-eight times in the Hebrew Bible, thirty-one times in the book of Job. This is a name for the Lord-the Old Testament people of faith referring to Him as El Shaddai, God Almighty. The term is found in the passages that report God's promises of fertility, land, and abundance to them, indicating that He, the Almighty, could fulfill His promises (Gen. 17:1; 28:3; 35:11). The Lord appeared to Abraham when he was ninety-nine years old and identified himself as El Shaddai, God Almighty (Gen. 17:1). All three patriarchs knew Him by this name (Gen. 28:1-3; 35:11); as did Joseph (Gen. 48:3; cf. Exo. 6:3); Ezekiel the prophet knew the tradition of Shaddai as well (Ezk. 10:5). Balaam, Naomi, the psalmist, Joel, and Isaiah employed the term Shaddai, Almighty (Num. 24:4; Ruth 1:20; Psm. 68:14,15; Isa. 13:6; Joel 1:15). But it is especially Job who uses the term appropriately as a non-Israelite (Job 5:17; 13:3; 24:1; 37:23), since it is a universal term for God. It is always found in poetic sections of material. The book of Job also uses the name the LORD, Yahweh, twenty-seven times, and it is found all but five times in the prose sections (Job 1-2; 42:7-17; see your concordance for specific references).