Psalm 91 KJV, King James Version of the Holy Bible
A Powerful Prayer of Protection
| Hebrew Word + Transliteration + Meaning | Verse + Snippet | Scholarly Notes |
|---|---|---|
| יֹשֵׁב -- yoshév ("to dwell, remain") | Psalm 91:1 -- "He who dwells in the secret place of the Most High…" | Yoshév emphasizes settled residence, not a passing visit, picturing the believer as one who remains under God's protection. The verb conveys the idea of abiding communion and habitual trust rather than occasional resort. Delitzsch notes that the psalm opens by describing the man whose constant dwelling-place is God Himself, not merely His gifts. -- Franz Delitzsch, Biblical Commentary on the Psalms |
| סֵתֶר -- séter ("hiding place, secret shelter") | Psalm 91:1 -- "…in the secret place of the Most High…" | Séter suggests a concealed refuge, a place where the vulnerable one is hidden from danger. Keil observes that this term evokes the inner sanctuary of God's nearness, inaccessible to hostile forces. The word thus portrays intimacy and protection together, where God Himself is the hiding-place. -- C. F. Keil, Biblical Commentary on the Old Testament: Psalms |
| צֵל -- tsel ("shadow, shade, protective shade") | Psalm 91:1 -- "…shall abide under the shadow of the Almighty." | Tsel in a hot eastern climate is the picture of relief, coolness, and protection from burning heat. Older commentators remark that the "shadow" of God signifies His immediate presence interposed between the believer and every consuming peril. Thus tsel becomes a rich metaphor for covenant care, sheltering the faithful from the fierceness of judgment and trial. -- J. J. Stewart Perowne, The Book of Psalms: A New Translation with Introduction and Notes |
| מַחֲסֶה -- machaséh ("refuge, shelter, place of trust") | Psalm 91:2 -- "I will say of the LORD, He is my refuge…" | Machaséh denotes a place to which one flees in danger, especially a shelter from storm or attack. Hengstenberg notes that it frequently combines physical and spiritual protection, so that God is both shield and hope. The term in this psalm thus expresses conscious, vocal trust in God as the only safe hiding-place. -- Ernst Wilhelm Hengstenberg, Commentary on the Psalms |
| מְצוּדָה -- metzudáh ("fortress, stronghold, high refuge") | Psalm 91:2 -- "…and my fortress: my God; in Him will I trust." | Metzudáh is a fortified stronghold, often on high rock, symbolizing security against enemies. Delitzsch points out that the word gathers up all images of impregnability, making God the believer's inaccessible citadel. The psalm therefore moves from the hidden shelter to the lofty fortress, enlarging the sense of perfect safety in Him. -- Franz Delitzsch, Biblical Commentary on the Psalms |
| אֱמוּנָה -- 'emunáh ("faithfulness, firmness, reliability") | Psalm 91:4 -- "…His truth shall be thy shield and buckler." | The term translated "truth" is 'emunáh, meaning firm fidelity and steadfast reliability. Older exegetes stress that it is not mere abstract truth, but God's faithful keeping of His promises. Thus His covenant faithfulness itself becomes the shield behind which the believer stands secure. -- William Alexander, The Psalms in Hebrew with a Commentary |
| מַגֵּפָה -- maggéfah ("plague, pestilence, smiting blow") | Psalm 91:3 -- "…from the noisome pestilence." | Maggéfah denotes a devastating plague or blow of judgment, often sent by God in the Old Testament. Commentators point out that the psalm does not deny the reality of such visitations, but promises preservation according to God's wise will. The word heightens the extremity of the danger from which the faithful are said to be delivered. -- Alexander Maclaren, Expositions of Holy Scripture: The Psalms |
| כָּנָף -- kanáf ("wing, extremity, protective wing") | Psalm 91:4 -- "He shall cover thee with His feathers, and under His wings shalt thou trust…" | Kanáf is the wing of a bird and, in Scripture, frequently a symbol of tender protection. Older writers observe that the image is that of a mother-bird sheltering her young, combining strength with gentleness. The term therefore adds a warm, almost domestic, intimacy to the picture of divine safeguarding. -- J. J. Stewart Perowne, The Book of Psalms: A New Translation with Introduction and Notes |
| מַלְאָךְ -- mal'ákh ("messenger, angel") | Psalm 91:11 -- "For He shall give His angels charge over thee…" | Mal'ákh designates a messenger, and when applied to heavenly beings, denotes ministering spirits sent forth to serve the heirs of salvation. Classical commentators note that here the angels are explicitly commissioned guardians under God's command, not independent protectors. The word thus shows that providence operates through personal, obedient servants of the Most High. -- Friedrich Bleek, An Introduction to the Old Testament |
| יְשׁוּעָה -- yeshū'áh ("salvation, deliverance, rescue") | Psalm 91:16 -- "…and show him My salvation." | Yeshū'áh covers both temporal deliverances and the larger saving purpose of God. Hengstenberg remarks that here it gathers up all the experiences of divine rescue into one comprehensive vision of life under God's favor. The term closes the psalm by lifting the reader's eye from individual dangers to the fullness of God's saving work. -- Ernst Wilhelm Hengstenberg, Commentary on the Psalms |
| Scholar | Work | View |
|---|---|---|
| Charles H. Spurgeon | The Treasury of David, Vol. 2 (Psalms) | This psalm is a royal charter of divine protection, especially for those who abide in intimate fellowship with God. Spurgeon stresses that the promises belong to those who dwell, not merely visit, the secret place of the Most High. He views the psalm as a rich comfort for believers in seasons of plague, danger, and spiritual assault. |
| Franz Delitzsch | Biblical Commentary on the Psalms, Vol. 3 | Delitzsch sees this psalm as a dialogue of faith in which one speaker confesses trust and another confirms God's promises. He emphasizes the covenantal shelter provided to the one who makes the Lord his refuge. For him, the psalm showcases the tension between visible danger and the invisible security granted by God. |
| C. F. Keil | Keil and Delitzsch Commentary on the Old Testament: Psalms | Keil interprets this psalm as a didactic song of trust that unfolds like a liturgy of assurance. He underlines the imagery of fortress, shield, and wings to show the comprehensiveness of God's protection. He also notes how the psalm contrasts the fate of the wicked with the safety of the one who clings to God in love. |
| E. W. Hengstenberg | Commentary on the Psalms, Vol. 3 | Hengstenberg regards this psalm as a strong antidote to fear in times of national and personal calamity. He emphasizes that its promises are not a license for presumption but an encouragement to obedient trust. He also reads the psalm christologically, seeing the perfect Man as the supreme fulfiller of its trust. |
| J. J. Stewart Perowne | The Book of Psalms: A New Translation with Notes | Perowne highlights the poetic structure of this psalm as alternating voices of faith and assurance. He notes its striking use of military and plague imagery to express complete safety under God's wings. For him, the psalm is a confession of quiet confidence in the midst of every conceivable danger. |
| Alexander Maclaren | Expositions of the Holy Scripture: Psalms | Maclaren views this psalm as the language of a soul that has made God its home. He draws attention to the progression from the believer's confession to God's own pledge of deliverance. He sees in the psalm a pattern for believers to answer fear not with argument, but with worshipful trust. |
| Albert Barnes | Notes, Critical, Explanatory, and Practical, on the Book of Psalms | Barnes explains this psalm as a promise that those who truly trust God may rely on His providential care in all dangers. He insists that the imagery of pestilence and battle should be understood as expressing the widest range of perils. The psalm, in his view, is meant to steady the heart rather than to guarantee a life free from all suffering. |
| Adam Clarke | Adam Clarke's Commentary on the Bible, Psalms | Clarke reads this psalm as a rich promise for those who live in continual communion with God. He carefully distinguishes between superstitious use of the text and genuine faith. He emphasizes that the protection described belongs to those who love, acknowledge, and call upon the Lord in sincerity. |
| Matthew Henry | Matthew Henry's Commentary on the Whole Bible, Psalms | Henry presents this psalm as a "sovereign cordial" for saints in times of fear, trouble, and sickness. He notes the many "I will" promises as the Lord's personal engagement to protect His people. In his exposition, the psalm becomes both a shield to faith and a spur to obedience and prayer. |
| John Calvin | Commentary on the Book of Psalms, Vol. 4 | Calvin understands this psalm as teaching that true safety is found only under God's guardianship. He warns against interpreting the promises in a carnal way, as if believers were exempt from all affliction. Instead, he argues that even in suffering, the faithful are preserved from ultimate harm and abandonment. |
| Joseph Addison Alexander | The Psalms Translated and Explained | Alexander treats this psalm as a lyrical exposition of the security of those who trust in God. He notes its use of intensifying imagery--from night terrors to midday destruction--to describe every kind of danger. He concludes that the psalm intends to magnify the sufficiency of divine protection rather than deny the reality of trials. |
| H. C. Leupold | Exposition of the Psalms (early 20th-century tradition stream) | Leupold regards this psalm as a confession of unshakable confidence built on God's character, not on circumstances. He underscores that "dwelling" implies a life habit of reliance, not a momentary impulse. The psalm, for him, models how faith speaks in the face of dread and unseen threats. |
| William S. Plumer | Studies in the Book of Psalms | Plumer emphasizes that this psalm belongs particularly to the tried, tempted, and persecuted believer. He stresses that the promises aim at the soul's safety even more than outward deliverance. He sees the psalm as a strong encouragement to cling to God's faithfulness in dark providences. |
| J. W. Thirtle | Old Testament Problems and Their New Testament Solution (section on Psalms) | Thirtle connects this psalm with themes of angelic guardianship and messianic fulfillment. He notes how its language about protection is cited in the wilderness temptation and misused by the adversary. He maintains that the psalm must be read in the light of obedient trust rather than presumptuous testing of God. |
| J. R. Dummelow | A Commentary on the Holy Bible (Edited Volume, Psalms section) | Dummelow describes this psalm as a "song of trust" likely used in times of pestilence or war. He emphasizes its pastoral use as a comfort for believers under threat. Though acknowledging figurative language, he insists that the underlying reality of God's care is literal and sure. |
| S. R. Driver | An Introduction to the Literature of the Old Testament (remarks on Psalms) | Driver points to this psalm as an example of later Israelite piety marked by a deep sense of God's nearness and protection. He sees in its imagery a reflection of temple theology and personal trust combined. The psalm, in his reading, shows how faith internalizes what the sanctuary symbolizes. |
| William Kay | The Psalms in The Speaker's Commentary | Kay argues that this psalm sets forth the believer's security amid unseen spiritual forces. He notes how the imagery of snare, pestilence, and terror can be applied both physically and spiritually. The psalm, he suggests, teaches that nothing can touch the faithful without passing through the will of God first. |
| T. K. Cheyne | The Book of Psalms; or, The Praises of Israel | Cheyne views this psalm as the utterance of a pious Israelite who has learned to interpret all life through trust in God. He draws attention to the liturgical feel of the alternating speakers. For him, the psalm shows how faith turns ancient Near Eastern fears of plague and night terrors into occasions for worshipful confidence. |
| A. F. Kirkpatrick | The Book of Psalms, Cambridge Bible for Schools and Colleges | Kirkpatrick presents this psalm as a "catechism of trust," where faith is instructed in how to answer fear. He shows how each image--refuge, wings, shield--teaches a different facet of God's guardianship. In his comments, the psalm becomes a training ground for confidence in prayer and obedience. |
| W. G. Blaikie | The Psalms in The Expositor's Bible | Blaikie underscores how this psalm speaks not only to individual believers but to the church as a whole. He sees in it a call to collective trust during seasons of national danger and moral upheaval. The psalm is thus for him a banner of hope lifted up over the people of God in every age. |
For More Psalms Go To The Book of Psalms page
By Apostle Quinson Thomas. Updated on December 8, 2025.
It is our prayer that you enjoyed reading KJV version of psalm 91 with us. You can also watch a video of the 91st psalm here. May God bless you!
When Jesus Says Yes, Nobody Can Say No - A Brief Look at Psalm 91 in More Detail.
In these psalms, you're going to see the majesty of God. Particularly in Psalm 91, compiled by King David, but believed to be written by Moses, you're going to see the protection of God as He promises to give salvation and long life to those who Know His Name. You're going to see the goodness of God and His Love. And, undoubtedly, you will see His great power.
In this rendering and study of Psalm 91, we will only be looking at the (KJV) King James Version of it.
It is Psalm 91 (Old Testament) that The Lord Jesus Christ, in the New Testament, references when His disciples came back with the good news that even demons were subject to them in His Name.
He covertly referenced Psalm 91 when He said that He gave them authority over all the power (dunamis) of the enemy and nothing shall hurt them.
Nothing shall harm you! The Lord Jesus Christ assured His disciples and us by extension that we have God's protection.
In Psalm 91, we can see many promises of God's protection. You should take great comfort in the divine protection of God from all the powers of darkness. And this protection is from dwelling in the secret place of the Most High!
The God that we serve is powerful.
I've seen God heal the sick, perform miracles, and deliver people from demons, just as the Holy Bible said that he would.
I've seen God provide jobs, pay school fees, and so much more. He is awesome! And it is our prayer at Alive Christians that you see how great and awesome He is too!
These psalms are very powerful and will speak to the delivering power of God in your life because it is in the psalms that we see God's character as a mighty deliverer.
It doesn't matter what demonic power you may be facing. It doesn't matter if you're facing financial setbacks or problems in your wealth and relationships. Whether you're tossed in your mind and body if this is a sin or if that is a sin, be at peace.
The Mighty God that we serve is able to do exceedingly, abundantly above all we can ask or imagine according to the power that works in us - Ephesians 3:20.
So, if you're in any need of His delivering power, the Psalmist shows how good and Mighty God is. He will come through for you. Just put your trust in Him.
I remember that there was a gentleman I had been speaking to who was contemplating suicide. He was having a really hard time. So as the Holy Spirit led, I spoke to him and encouraged Him in the Lord. During our talks, I was yielding to the Lord for Him to use me as a vessel, or a point of contact between Him and this man. And the more that I spoke the better He felt.
You see, if you submit to God and resist the devil, he will flee. And that's what The Lord was directing me to do.
After I was finished speaking with this man, he remarked, "This is the best I've felt in a long time!"
The Psalms show that God is faithful and terrible in His dealings with those who are against Him and His people. May you find comfort in knowing that God is a mighty man of war and the bishop and guardian of your soul, in Jesus' Name.
We sincerely hope that you enjoyed Psalms 91 KJV with us today.
About The Author:
Apostle Quinson Thomas, Founder of Alive Christians and Power University, is a published researcher on ResearchGate.net and Academia.edu with over a decade of practical Psalm study. His experience as an organist, selecting tunes and teaching congregations to sing the Psalter, grounds his analysis in lived worship, music, and biblical scholarship.
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