Psalm 91 has been translated by the author for the purpose of this paper.
1 He who dwells in the refuge of the Most High
will rest in the shadow of the Almighty.
2 I say regarding YHWH: He is my shelter, my stronghold, my God in whom I
trust.
3 He will save you from the fowler’s trap, from the destroying pestilence.
- He will cover you with his pinion and under his wings you will seek refuge.
His fidelity is a shield and defense.
- You will not fear the dread of the night, nor the arrow that flies by day,
- Nor the plague roaming in the darkness,
Nor the destruction that does violence at noon.
- A thousand will fall by your side,
Ten thousand at your right hand.
Near you it will not come.
- Surely your eyes will look and see the repayment of the wicked.
- You, YHWH, are my refuge.
You, the Most High, set your dwelling for me.
- No evil will befall you,
No affliction approach your tent.
- Because he has given commands to his angels to guard you in all your ways.
- Upon their hands they will lift you up
Lest you strike your foot against a stone.
- You will tread upon the lion and the viper;
You will trample the young lion and the serpent.
14 Because he clings to me in love I will deliver him.
I will set him securely on high because he knows my name.
15 He who calls me I will answer,
I am with him in distress,
I will deliver him and make him great.
16 With length of days I will satisfy him
I will show him my salvation.
Psalm 91 is considered one of the ‘orphan’ psalms of the forth book of the Psalter, because it lacks a title. Unlike books I and II, also known as David 1 and David 2, who have titles attributing the work to King David, Psalms 90-150 mostly go untitled. G.H. Wilson attributes not titling a psalm as evidence of much manipulation done to a psalm before reaching its final form. Psalms may not be dated exactly, but the formation of the Psalter is thought to have been between 1400-400 B.C.E. and the fixing of the text at around 100 A.D. The individual psalms were inspired, spoken or written at much earlier dates. For example, Ps 90’s original inspiration could have come from around 1400 B.C.E. during the time of Moses and the Davidic psalms during the time of the monarchy. The Exile, both the Assyrian and the Babylonian, also produced psalms that were preserved. Editorial processes had to organize the material of the psalms and in Book IV one finds central themes for the whole collection of psalms: dependence on YHWH and refuge in YHWH. Titled psalms, while not authors’ signatures, could be attributed to an important person, while an untitled psalm may indicate that it was highly edited. Conversely, Psalms 2-89 began as Davidic psalms of the monarchal period, while psalms 90-106 were formed in the midst of exile with the people of Israel groping to make sense of their dispersion.
Psalm 91 does not fall into the usual categories of a psalm which was composed for the purpose of cultic rituals. New psalms were written for the purpose of celebrations in the sanctuary, but as time went on composed psalms were collected, so fewer new psalms were composed. Rather on festive occasions a psalm would be selected from among those available. Gradually the commonly used psalms became part of the canon of psalms used for temple services. The primary types of psalms fall into three categories: 1) Hymns, reasons to give thanks 2) Laments, expressions of personal troubles and 3) Thanksgiving, giving love and gratitude to God. Yet, Psalm 91 does not fall into any of these categories. Ps 91 is rather non-conventional to typical temple services, however in it is contained the fundamental message for the entire Psalter, which is emphasis on Torah, YHWH as ruler, and trust in YHWH. The historical influence is what makes the message stand apart from the usual hymns, lamentations, and thanksgivings. The message comes from outside of the spiritual center of Jerusalem, the Temple and the king, because these had all been destroyed and taken away during the time of its composition. Ps 91 is “another” type of psalm, which speaks to Israel in a non-cultic setting, at a time when there was no cultic center, when Israel was dispersed. It was a time of profound suffering and loss for Israel when they were trying to live their faith in YHWH when everything had changed politically, religiously, and geographically.
Further regarding the historical background of exile contributing to the formation of Book IV, canonical comparisons with Second Isaiah may be cited. Book IV of the Psalter parallels structural features to Second Isaiah (Isa 40-55), leading some to believe that the psalms were purposefully arranged according to Second Isaiah. The book of Isaiah was born from the sufferings Israel experienced at the hands of its enemies as well. It was spoken during the Assyrian crisis and culminated in 701 B.C.E. Even though Isaiah is a prophetic book and not a book of psalms, similar themes and words allow for comparison with Book IV, among them is the theme of humanity’s frailty in need of God’s refuge and care. While people are encouraged to respond to human suffering in Ps 91 through,בטח ,חסה סתר in YHWH, these themes and motifs can be compared to the whole lexical picture of Book IV and Second Isaiah. Second Isaiah uses language similar to other parts of Book IV, which proclaim the same message of YHWH as refuge and protector as found in Ps 91. Some of the particular thematic parallels found are: וְתַֽחַת־כְּנָפָ֣יו (Ps 91:4; cf. Isa 40: 31), שַׂבְּעֵ֣נוּ בַבֹּ֣קֶר חַסְדֶּ֑ךָ (90:14; cf. Isa 40:6; 54:8; 55:3),יְהוָ֣ה מָלָךְ (Ps 93:1; cf. Ps 95-99, esp. 96 and 98; Isa 40:10; 44:23; 49:13; 55:12; 59:19; 60:1; 62:11), אֱ֭נוֹשׁ כֶּחָצִ֣יר (Ps 103:15; cf. Isa 40:6, 7, 8). The two books inscribe the faith journey of Israel reorienting their lives in YHWH after they had lost their land, sanctuary and king. Israel seeks for new direction, security and hope. This they find in YHWH their only true king and refuge in a turbulent world. The Psalter captures Israel’s need for security, because humanity is frail, and states that one will have a blessed life if they turn to YHWH in confidence.
Central to the Shape of the Psalter
The central theme of the entire collection of psalms is presented in Ps 91 at the second major break in the Psalter. Ps 91 expresses to its hearers this theme: the need to seek refuge in YHWH, placing one’s confidence in YHWH for protection in times of trouble and danger. The entire second section, Pss 90-150, seems to give an answer to Ps 89’s lament: שַׁ֭סֻּהוּ כָּל־עֹ֣בְרֵי דָ֑רֶךְ הָיָ֥ה חֶ֜רְפָּ֗ה לִשְׁכֵנָֽיו׃ translated, “All who pass by plunder. He has become the reproach of his neighbors” (Ps 89:41). Ps 89:41 has the tone of the sorrow that would afflict a people in exile and it is this distress that Ps 91 seems to address. While the whole psalm promotes trust in YHWH, the author has artfully written in God’s response in one of the last three verses of the psalm. Structural emphasis is added by way of a chiastic concord regarding the importance of the message for one to rely on YHWH with full confidence in Ps. 91: 14. It reads:
כִּ֤י בִ֣י חָ֭שַׁק וַאֲפַלְּטֵ֑הוּ אֲ֜שַׂגְּבֵ֗הוּ כִּֽי־יָדַ֥ע שְׁמִֽי׃
A בִ֣י “to me”
B חָ֭שַׁק “love”
C וַאֲפַלְּטֵ֑הוּ “deliver”
C אֲ֜שַׂגְּבֵ֗הוּ “set him securely”
B כִּֽי־יָדַ֥ע “he knows”
A שְׁמִֽי “my name”
The chiasm points to deliverance in C that is guaranteed if one knows and loves (B) YHWH which occupies the A position of the chiasm. The divine oracle associates divine protection, deliverance and security with knowing the name of YHWH. In antiquity knowing the name of someone indicated some sort of influence over that one; knowing someone also suggests an intimate relationship, a relationship of trust, love and devotion. Political alliances formed friendships of a kind of knowing which also resulted in influence, power and protection for the suppliant. Israel is being called to find refuge in YHWH by knowing, loving, and trusting in the covenantal relationship that YHWH established through Moses. There are two ways that this is being expressed: 1) through refuge imagery and 2) through covenant language. Both are found in Ps. 91 and those psalms which are connected to it through poetic parallelism.
The deity and the patron relationship in the ancient Near East is one of protection for the human who turns to their deity with trust and devotion. Refuge imagery in Ps 91 is expressed in a variety of ways: through rocks, high places, caves, under wings, shelters, and tents. Most analogous of refuge in Ps. 91 is: 1) mother bird and 2) natural caves in the country side. These metaphors serve a central theme to the message of the entire Psalter –look to YHWH for help and protection and God will be your security. This help, however, does not come without expectation. YHWH’s protection and safety come to the faithful follower of YHWH –the one living rightly by keeping the Torah. Therefore, in many ways the refuge language of the psalms restates the effectiveness of living out the covenantal relationship with YHWH that was handed down through Moses. This reminder is poignant at the time of Ps 91’s conception, because Israel has lost its other means of devotion through the sanctuary and the king. How must they worship with no center for their faith in Jerusalem? Their devotion and faithfulness must now be directed more specifically towards faith in God’s own self, in YHWH.
The imagery then of being “under his wings” (Ps 91:4: cf. Isa 40:31) like that of a mother bird protecting her young appropriately expresses the call to draw near to YHWH in a time of exile and suffering. Being under God’s protection as this metaphor suggests, will effect protection from the many maladies mentioned in this psalm: מִפַּ֣חַד לָ֑יְלָה ; מֵ֜חֵ֗ץ יָע֥וּף; מִ֭דֶּבֶר; בָּאֹ֣פֶל; מִ֜קֶּ֗טֶב (Ps 91:5-6). Deities and kings, like the metaphor of a mother bird, were those whom people sought for protection and security in the ancient Near East. The close connection between the power of the king and the deity is found in the Mesopotamian myth, Enuma Elish. The principal image for the chief deity in Enuma Elish is Marduk, who is both king and deity. He rises to this position by conquering the chaos of the primordial world, Tiamat, whose name means “the deep” and who metaphorically represents the chaos which endangers life.
The king as a source of refuge and safety is critiqued and supported in the imagery of the psalms by editorial work of pairing psalms, a key organizational feature, which can be seen in Pss. 1-2, 18-19, 118-119, all of which emphasize the kingship of YHWH. Book IV of which Ps 91 belongs also uses other psalms to highlight its message. The concepts of YHWH as refuge and divine ruler are interlocked at the beginning of this second major section with the relationship of refuge and king best seen in the structure of Pss 90-99. Refuge language found in Pss 90-92; 94 expresses that YHWH is the only reliable protector. Intertwined with the refuge psalms are the kingship psalms 93; 95-99 where YHWH is not only the refuge in a fallen kingdom, but a universal king above all kingdoms and thus the only reliable monarch. Thus Psalm 93 begins with “YHWH is king” (v.1), recalling the ineffective means for security in earthly kingdoms and redirecting this privilege to YHWH . The opening structure then of the second major section juxtaposes Pss 90-92 (refuge) with Ps 93 (kingship), back to Ps 94 (refuge) and then to Pss 95-99 (kingship) again in order to shape the message of the Psalter with the central theme of YHWH as the source of refuge and security, that YHWH is king.
חָסָה Central in Psalm 91 and in the Psalter
Along with the image of YHWH as a hovering mother bird protecting her young is that of a dwelling where one finds refuge from dangers and harmful conditions. A dwelling place or shelter in YHWH is also key to understanding the Psalter and this is expressed articulately in Ps 91. The root חסה appears three times as both a noun and a verb in Ps 91. It is one of several refuge/ dwelling words (מעון ,צוד,סתר). It is used as a nounמַחְסִ֣י in verse 2 and 9, describing YHWH as the devotee’s refuge/ shelter itself. Benefits to one who takes YHWH as מַחְסֶה are that they acquire a “mountain stronghold” (v. 2), a shield and defense (v. 4) and a hiding place to dwell secure (v. 9). When used actively as a verbתֶּחְסֶ֑ה in verse 4, one benefits who is continually seeking refuge in YHWH, conveying the message that if one continually seeks refuge in YHWH, help will continually be found. The faithful follower of YHWH will receive אֲמִתּֽוֹ as a “shield” and a “defense.”
Other attestations of the root חסה in the Psalter are numerous, appearing both in verbal and nominal forms. Below is a chart which contains their references.
From nearly beginning to end in the Psalter, seeking YHWH as refuge and YHWH being refuge is a continuous theme. The authors interwove the theme of refuge with other similar metaphors found in Ps 91, such as צוּד (Ps 144: 2); כנף (Ps 61:5); אהל (61:4); שֹגב (Ps 144.2). The editor of the final Psalter gathers together succinctly this metaphor and theme in Ps 91 and gives a structural pointer to the entire body of psalms in the final Psalter as it is preserved today.
In conclusion, חָסָה is a central theme in the Psalter a metaphor of faith. Ps 91, positioned near the beginning of the second major section of Psalter, becomes a structuring tool for the editors of the Psalter to reinforce this message. Ps 91 encourages the Israelites to keep faith in YHWH and live faithfully the Torah in a time of darkness. Their spiritual and political world had been totally dismantled and a new age of religious faith had begun. The breakdown of these structures helped to refocus them on the most essential features of their faith, which did not need a temple or a king, but God alone. In this solitary truth Ps 91 speaks to them poetically reminding them that they do have a king still, one that is universal and all powerful –YHWH. In this truth, Israel is assured of care in their vulnerability of not having an earthly ruler to protect them, or a nation with resources to strengthen them against the maladies of sickness, invasion, violence, or unforeseen misfortune. They are told that if they remain faithful and loving to YHWH that YHWH continually assures them of divine help.
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