詩編 91

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

¹He who dwells in the shelter of the Most High, will rest in the shadow of the Almighty. ²I will say of the LORD, 'He is my refuge and my fortress, my God, in whom I trust.' ³For he will deliver you from the snare of the fowler, and from the deadly pestilence. ⁴He will cover you with his pinions, and under his wings you will take refuge; his faithfulness is a shield and buckler. ⁵You will not be afraid of the terror of the night, nor of the arrow that flies by day, ⁶nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday. ⁷A thousand may fall at your side, and ten thousand at your right hand, but it will not come near you. ⁸You will only look with your eyes, and see the recompense of the wicked. ⁹For you, O LORD, are my refuge! You have made the Most High your dwelling place; ¹⁰no evil will happen to you, nor will any plague come near your tent. ¹¹For he will command his angels concerning you, to guard you in all your ways. ¹²They will bear you up in their hands, so that you do not strike your foot against a stone. ¹³You will tread on the lion and the cobra; you will trample the young lion and the serpent. ¹⁴'Because he has set his love on me, I will deliver him; I will set him securely on high, because he knows my name. ¹⁵He will call upon me, and I will answer him; I will be with him in trouble; I will deliver him and honor him. ¹⁶With long life I will satisfy him, and show him my salvation.'

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各教派が一致している点

Interpretation of Psalms 91 involves significant disputes regarding the nature of its protective promises, with traditions divided over whether its guarantees provide ultimate spiritual security and God's sustaining presence during suffering or literal exemptions from earthly harm and sickness. The assertion that the psalm provides scriptural warrant for literal guardian angels assigned to protect believers is also disputed, though several traditions affirm that this angelic protection applies… サインインして共通理解の全文を読む →

各教派の相違点

The promises of safety and deliverance guarantee ultimate spiritual security and God's sustaining presence during suffering, rather than literal exemptions from earthly harm.
anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: AFFIRM; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The absolute guarantees of physical safety from plagues and battles are temporal blessings belonging to the Old Covenant economy rather than universal promises for the Christian.
pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The promise that no plague shall come near the dwelling is a guarantee of literal bodily preservation from sickness and a covenant right to divine healing.
anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: DENY; pentecostal: AFFIRM; restorationist: DENY
The psalm provides scriptural warrant for the existence of literal guardian angels assigned to physically and spiritually protect individual believers.
catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; methodist: AFFIRM; anabaptist: DENY; pentecostal: QUALIFY; adventist: AFFIRM
The terrifying beasts in the psalm typologically symbolize demonic powers conquered by Christ, which explains why Satan omitted verse 13 when tempting Jesus.
catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: AFFIRM; reformed: QUALIFY
Treading upon the lion and adder signifies the believer's active, Spirit-empowered authority over demonic principalities and passions.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

The psalm is a poetic declaration of trust, offering sweeping assurances of divine protection for the one who makes God their refuge. Utilizing martial, avian, and angelic imagery, the psalmist promises deliverance from hidden traps, deadly plagues, nocturnal terrors, and predatory beasts. The text concludes with a divine oracle (vv. 14-16) in which God personally confirms the salvation, exaltation, and long life of His loyal servant. Reception: Catholic reception heavily Christologizes this psalm, mindful that Satan quoted verses 11-12 to tempt Jesus in the wilderness. Augustine observes in his 'Enarrationes in Psalmos' that while the devil cited the angelic rescue, he conspicuously omitted the very next verse—trampling the lion and the dragon (v. 13)—because it foretold his own crushing by Christ. The beasts (asp, basilisk, lion, dragon) typologically symbolize demonic powers conquered by the Savior and, by extension, His Church. Verse 6 famously enters Catholic ascetical theology through the Greek and Latin translations of the 'destruction that wastes at noonday' as the 'noonday devil' (LXX: daimonion mesembrinon; Vulgate: daemonium meridianum). Evagrius Ponticus ('Praktikos') and John Cassian ('Institutes') identified this demon as acedia (spiritual sloth or despondency), which notoriously afflicted desert monks during the heat of midday. Additionally, verse 11 anchors Catholic doctrine on angelic intercession. Thomas Aquinas ('Summa Theologica') and the 'Catechism of the Catholic Church' invoke this verse to affirm that God assigns guardian angels to guide and protect human beings in their earthly pilgrimage.

Eastern Orthodox

In its original context, this psalm is a powerful declaration of trust in divine protection. The psalmist assures the faithful that God provides refuge from a comprehensive array of physical and spiritual threats, including pestilence, war, and predatory beasts (vv. 3-13). The Greek Septuagint translation, which is the foundational text for the Orthodox Church, introduces explicit spiritual dimensions to these threats, most notably translating the midday destruction as the 'noonday demon' (v. 6) and specifying the beasts as the asp, basilisk, lion, and dragon (v. 13). The psalm concludes with a divine oracle promising salvation and long life to the one who loves God (vv. 14-16). Reception: The Eastern Orthodox tradition receives Psalm 91 (numbered 90 in the Septuagint) as the paramount scriptural manual for spiritual warfare. Because Satan quoted verses 11-12 to Christ during His temptation, the Fathers understood the entire psalm as addressing the Christian's battle against unseen demonic forces. The 'noonday demon' (v. 6) became a central concept in Orthodox ascetic theology. Evagrius Ponticus famously identified this demon with the passion of acedia (despondency or spiritual exhaustion), which particularly tempts monastics in the heat of midday. Furthermore, the terrifying creatures of verse 13 are uniformly interpreted in the patristic consensus as typologies of satanic powers. Athanasius of Alexandria utilizes this imagery to describe the ascetic victories of the saints, who, protected by angels, trample demonic illusions underfoot.

Oriental Orthodox

In its immediate context, Psalm 91 (numbered 90 in the Septuagint) is a poetic declaration of absolute trust in God's protection. The psalmist promises that the one who dwells in the shelter of the Most High will be delivered from physical traps, deadly pestilence, and spiritual terrors (vv. 3-6). God appoints angelic guardians to protect the faithful from harm (vv. 11-12) and grants them triumph over lethal beasts (v. 13). The psalm concludes with a divine oracle (vv. 14-16) in which God Himself promises deliverance, exaltation, and long life to the one who loves Him and knows His name. Reception: The Oriental Orthodox tradition receives this psalm—read through the Septuagint translation—as a foundational text for ascetic theology and spiritual warfare. The Greek text famously renders the dangers of verse 6 as 'the business that walks about in the dark' and the 'noonday demon' (δαιμονίου μεσημβρινοῦ). For the Egyptian desert fathers and miaphysite theologians, this topography of threats maps directly onto the monastic struggle. Athanasius of Alexandria interprets the 'terror by night' and the 'noonday demon' (vv. 5-6) as specific categories of demonic assault, often identifying the noonday demon with acedia (spiritual exhaustion and listlessness) that strikes ascetics at midday. Consequently, treading upon the lion, asp, and dragon (v. 13) is understood as the believer's God-given authority over the passions and demonic powers. Christologically, the psalm is closely tied to the temptation of Christ. Cyril of Alexandria observes that while the devil deceitfully misapplied verses 11-12 in the wilderness to tempt Christ, Satan deliberately omitted the subsequent verse. Cyril emphasizes that Christ did not need angelic hands to avoid a stone, but rather He came as the ultimate victor to fulfill verse 13, crushing the head of the serpent (Satan) to secure salvation for humanity, a victory He subsequently imparts to the faithful.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

¹He who dwells in the secret place of the Most High will rest in the shadow of the Almighty. ²I will say of Yahweh, “He is my refuge and my fortress; my God, in whom I trust.” ³For he will deliver you from the snare of the fowler, and from the deadly pestilence. ⁴He will cover you with his feathers. Under his wings you will take refuge. His faithfulness is your shield and rampart. ⁵You shall not be afraid of the terror by night, nor of the arrow that flies by day, ⁶nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday. ⁷A thousand may fall at your side, and ten thousand at your right hand; but it will not come near you. ⁸You will only look with your eyes, and see the recompense of the wicked. ⁹Because you have made Yahweh your refuge, and the Most High your dwelling place, ¹⁰no evil shall happen to you, neither shall any plague come near your dwelling. ¹¹For he will put his angels in charge of you, to guard you in all your ways. ¹²They will bear you up in their hands, so that you won’t dash your foot against a stone. ¹³You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot. ¹⁴“Because he has set his love on me, therefore I will deliver him. I will set him on high, because he has known my name. ¹⁵He will call on me, and I will answer him. I will be with him in trouble. I will deliver him, and honor him. ¹⁶I will satisfy him with long life, and show him my salvation.”

KJV · King James Version

¹He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. ²I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. ³Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. ⁴He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. ⁵Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; ⁶Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. ⁷A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. ⁸Only with thine eyes shalt thou behold and see the reward of the wicked. ⁹Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; ¹⁰There shall no evil befall thee, neither shall any plague come nigh thy dwelling. ¹¹For he shall give his angels charge over thee, to keep thee in all thy ways. ¹²They shall bear thee up in their hands, lest thou dash thy foot against a stone. ¹³Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. ¹⁴Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. ¹⁵He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. ¹⁶With long life will I satisfy him, and shew him my salvation.

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意味が変わる相違点 (25)

v1 [grammatical]: archaic vs modern relative pronoun and present tense vs participle — “that dwelleth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who dwells” (WEB) vs “who is dwelling” (YLT)
v1 [interpretive]: 'secret place' vs 'aid' — “secret place” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “aid” (DRC)
v1 [lexical]: 'abide under' vs 'rest in' vs 'lodgeth habitually in' — “shall abide under” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will rest in” (WEB) vs “In” (YLT)
v1 [lexical]: 'shadow' or 'shade' vs 'protection' — “shadow” (WEB, KJV, ASV, DARBY, WEBSTER) vs “shade” (YLT) vs “protection” (DRC)
v1 [interpretive]: 'Almighty' vs 'Mighty' vs 'God of Jacob' — “Almighty” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Mighty lodgeth habitually” (YLT) vs “God of Jacob” (DRC)
v2 [lexical]: 'refuge' vs 'protector' — “refuge” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “protector” (DRC)
v2 [lexical]: 'fortress' vs 'bulwark' vs 'refuge' — “fortress” (WEB, KJV, ASV, DARBY, WEBSTER) vs “bulwark” (YLT) vs “refuge” (DRC)
v3 [lexical]: 'for' vs 'surely' — “For” (WEB, ASV, YLT, DRC) vs “Surely” (KJV, DARBY, WEBSTER)
v3 [grammatical]: differences in verb tense and pronoun person — “shall deliver thee” (KJV, DARBY, WEBSTER) vs “will you” (WEB) vs “will” (ASV) vs “delivereth” (YLT) vs “hath delivered me” (DRC)
v3 [lexical]: 'fowler' vs 'hunters' — “the fowler and” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a” (YLT) vs “hunters” (DRC)
v3 [interpretive]: differing translations of the Hebrew term for pestilence or destruction, including 'sharp word' — “deadly” (WEB, ASV) vs “the noisome pestilence” (KJV, WEBSTER) vs “a calamitous” (YLT) vs “destructive” (DARBY) vs “sharp word” (DRC)
v7 [grammatical]: phrasing of the hypothetical or future condition of falling — “A thousand shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “may” (WEB) vs “There” (YLT)
v7 [stylistic]: (vv 7, 8, 11, 12) archaic vs modern pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
v7 [grammatical]: future vs present tense and verb choice — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “cometh” (YLT)
v8 [lexical]: 'only' vs 'but', and differing verb choices — “Only” (KJV, ASV, DARBY, WEBSTER) vs “You will look” (WEB) vs “But” (YLT) vs “But thou shalt consider” (DRC)
v8 [lexical]: 'reward' vs 'recompense' — “reward” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “recompense” (WEB)
v9 [lexical]: 'habitation' or 'dwelling place' vs 'refuge' — “thy habitation” (KJV, ASV, WEBSTER) vs “your dwelling place” (WEB) vs “thou madest” (YLT) vs “dwelling-place” (DARBY) vs “refuge” (DRC)
v11 [lexical]: 'angels' vs 'messengers', and varying prepositions for the charge — “angels charge over thee” (KJV, ASV, WEBSTER, DRC) vs “in of you” (WEB) vs “messengers He chargeth for” (YLT) vs “concerning” (DARBY)
v11 [lexical]: 'keep' vs 'guard' — “keep thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “guard you” (WEB)
v15 [lexical]: 'call upon' vs 'cry to' and differing verb auxiliaries — “shall call upon” (KJV, ASV, DARBY, WEBSTER) vs “will on” (WEB) vs “doth” (YLT) vs “cry to” (DRC)
v15 [grammatical]: future vs present tense — “will be” (WEB, KJV, ASV, DARBY, WEBSTER) vs “am” (YLT, DRC)
v15 [lexical]: 'trouble' vs 'distress' vs 'tribulation' — “trouble” (WEB, KJV, ASV, DARBY, WEBSTER) vs “distress” (YLT) vs “tribulation” (DRC)
v15 [lexical]: 'honor' vs 'glorify' — “honor” (WEB, ASV, WEBSTER) vs “honour” (KJV, YLT, DARBY) vs “I will glorify” (DRC)
v16 [lexical]: 'satisfy' vs 'fill' — “satisfy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “will fill” (DRC)
v16 [lexical]: 'show' vs 'cause to look on' — “show” (WEB, ASV, WEBSTER) vs “shew” (KJV, DARBY) vs “I cause” (YLT) vs “I will” (DRC)

このページの背景

原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

神の御名: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

The text of Psalm 91 functions as a comprehensive assurance of divine protection for the individual who seeks refuge in the 'Most High' and 'Almighty' (vv. 1-2). The psalm enumerates a litany of perils, including fowlers' snares, lethal plagues, nighttime terrors, flying arrows, and daytime destruction, asserting that God's presence, mediated by angelic guardians, will shield the faithful from all of them (vv. 3-13). The poem concludes with a first-person divine oracle promising deliverance, answered prayer, honor, and long life to the one who acknowledges the divine name (vv. 14-16).

Jewish interpretation

Jewish interpretation reads Psalm 91 as a liturgical or wisdom psalm centered on divine protection. The text features shifting voices: a speaker declaring trust in God (verse 2), an address promising absolute security to the faithful listener against varied perils (verses 3-13), and a concluding divine oracle affirming salvation for the one who loves God (verses 14-16). The immediate setting promises a physical, comprehensive shielding from the arbitrary dangers of life, including traps, warfare, predatory beasts, and pestilence.

Latter-day Saint

Psalm 91 functions as a wisdom and liturgical poem offering divine assurances of protection to the faithful. The psalmist asserts that those who dwell in God's refuge will be shielded from physical dangers, disease, and spiritual perils. The text explicitly promises that God will command angels to guard the believer and grant them victory over lethal threats, ultimately promising long life and salvation to those who know His name.

Jehovah's Witnesses

Psalm 91 is a psalm of profound trust, expressing absolute confidence in God's protective power. The psalmist describes Jehovah as a refuge, fortress, and shelter from various mortal perils, including pestilence, warfare, and dangerous animals (verses 1-13). It concludes with a divine oracle (verses 14-16) promising deliverance, exaltation, and long life to the one who sets his love upon God and knows His name.

NCBによる翻訳の選択 (55)

v1: who dwells — Uses contemporary relative pronoun and present tense over archaic or progressive forms based on the active participle.
v1: shelter — Best captures the protective nuance of the Hebrew term in this context over the overly mysterious 'secret place' or generic 'aid'.
v1: will rest in — Renders the verb with contemporary future assurance over archaic phrasing.
v1: shadow — Preserves the literal metaphor which establishes the physical imagery of wings in verse 4.
v1: Almighty — Translates the divine title consistently across contexts.
v1: Most High — Preserves the specific divine title introduced alongside Shadday.
v1: dwells in the shelter of the Most High, will rest in the shadow — Replicates some of the sibilant and labial resonance of the source text.
v2: Shift to 'I will say' and 'my refuge' — Preserves the abrupt shift in the source text indicating a change in speaker or personal internalization.
v2: refuge — Accurately translates the noun for shelter.
v2: fortress — Accurately translates the architectural defense term.
v2: the LORD / my God — Consistently distinguishes the covenant name YHWH and the title Elohim.
v3: For — Accurately translates the causal conjunction.
v3: Shift to 'he will deliver you' — Preserves the shift in address where the speaker turns to reassure the individual.
v3: will deliver you — Uses contemporary future tense and pronoun over archaic forms.
v3: fowler — Preserves the specific avian trapping imagery.
v3: deadly — Translates the term for ruin or destruction over archaic or anomalous options.
v3: from the snare... and from the deadly pestilence — Preserves the repetitive mem-prefixed deliverances as parallel phrasing.
v4: pinions — Distinctly translates the specific term for outer flight feathers.
v4: take refuge — Preserves the lexical link between the verb and the noun used in verse 2.
v4: pinions and wings — Maintains the text's physical envelopment imagery wrapping the act of sheltering.
v5: of the terror... nor of the arrow — Continues the repetitive mem-preposition structure of threats.
v5: night / day — Preserves the temporal contrast pairing.
v6: of the pestilence... nor of the destruction — Concludes the mem-preposition refrain of threats.
v6: darkness / noonday — Preserves the temporal contrast pairing, completing the cycle from verse 5.
v6: destruction that wastes at noonday — Translates the Hebrew literally, declining to resolve the claim disputed among traditions that this verse ascetically identifies the vice of acedia.
v7: A thousand may fall — Renders the imperfect verb as a potential or hypothetical scenario rather than a predictive certainty.
v7: your — Updates archaic second-person pronouns to contemporary English.
v7: will not come near — Replaces archaic 'shall' with contemporary 'will' for future negation.
v7: A thousand... ten thousand — Preserves the ascending numerical progression.
v8: You will only look — Modernizes syntax while capturing the restrictive particle.
v8: recompense — Selects a term that clearly denotes a punitive return for the wicked, avoiding the positive connotations of 'reward'.
v8: your eyes / the wicked — Preserves the grammatical contrast between the protected observer and the plural subjects facing retribution.
v9: the LORD / the Most High — Returns the divine titles from verses 1-2, forming a structural inclusio.
v9: dwelling place — Uses a natural contemporary term for residence.
v9: For you, O LORD, are my refuge! — Preserves the explicit direct address shift to God, aligning with the form-critical academic hypothesis of liturgical antiphony.
v10: evil will happen — Uses standard contemporary vocabulary.
v10: no evil will happen to you, nor will any plague come near your tent — Translates the physical guarantee directly, refusing to explicitly endorse or deny the claim disputed among traditions that this is a covenant right to literal divine healing.
v10: no evil... nor will any plague — Preserves the parallel repeated negative particles emphasizing absolute assurance.
v11: angels — Uses the established theological term, leaving open the claim disputed among traditions regarding scriptural warrant for literal guardian angels.
v11: guard — Captures the active protective sense of the verb more clearly than the generic 'keep'.
v11: concerning you / guard you / your ways — Retains rhythmic focus on the second-person pronoun to reflect the source text's assonance marking the protected recipient.
v12: They will bear you up in their hands — Maintains natural contemporary English word order.
v12: They will bear you... your foot — Preserves the number shift from the plural angelic subjects acting upon the singular human object.
v13: the cobra — Updates to a more accurate ancient Near Eastern zoological equivalent.
v13: tread... trample — Preserves the tightly coupled semantic pairing of the verbs with the threatening beasts.
v13: the lion and the cobra; you will trample the young lion and the serpent — Uses literal beast names, declining to resolve the claim disputed among traditions that treading upon these signifies Spirit-empowered authority over demonic principalities.
v14: I will deliver him; I will set him... because he knows my name — Preserves the sudden, dramatic narrative shift to the first person singular as God Himself begins speaking.
v15: call upon — Accurately translates the verb without over-dramatizing it.
v15: will be — Harmonizes the verbless clause with the surrounding future tense verbs for English consistency.
v15: trouble — Standard contemporary translation of the term.
v15: honor — Accurately translates the piel verb root for giving weight/honor.
v15: answer him... with him... deliver him and honor him — Consistently preserves the objective suffix refrain of divine action.
v16: satisfy — Accurately captures the nuance of fulfilling or sating.
v16: show — Uses standard contemporary phrasing over clunky causative constructions.
v16: satisfy him, and show him — Concludes the objective suffix sequence cementing the divine action upon the human.

知っておくべき制限事項

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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