Psalms 14:6
Psalms 14:6 in Multiple Translations
You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.
Ye have shamed the counsel of the poor, because the LORD is his refuge.
Ye put to shame the counsel of the poor, Because Jehovah is his refuge.
You have put to shame the thoughts of the poor, but the Lord is his support.
The wicked dismiss the plans of the poor people, but the Lord looks after them.
You haue made a mocke at the counsell of the poore, because the Lord is his trust.
The counsel of the poor ye cause to stink, Because Jehovah [is] his refuge.
You frustrate the plan of the poor, because the LORD is his refuge.
Ye have shamed the counsel of the poor, because the LORD is his refuge.
Those who do evil may prevent helpless people from doing what they plan to do, but Yahweh protects those helpless people [MET].
Berean Amplified Bible — Psalms 14:6
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Psalms 14:6 Interlinear (Deep Study)
BIB
HEB
עֲצַת
עָנִ֥י
תָבִ֑ישׁוּ
כִּ֖י
יְהוָ֣ה
מַחְסֵֽ/הוּ
עֲצַת
ʻêtsâh
H6098
counsel
N-fs
עָנִ֥י
ʻânîy
H6041
afflicted
Adj
תָבִ֑ישׁוּ
bûwsh
H954
be ashamed
V-Hiphil-Imperf-2mp
כִּ֖י
kîy
H3588
for
Conj
יְהוָ֣ה
Yᵉhôvâh
H3068
The Lord
N-proper
מַחְסֵֽ/הוּ
machăçeh
H4268
refuge
N-ms | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Psalms 14:6
עֲצַת
ʻêtsâh
H6098
"counsel"
N-fs
This Hebrew word means counsel or advice, implying a plan or purpose. It is used in the Bible when describing wise decision-making.
Definition: counsel, advice, purpose
Usage: Occurs in 85 OT verses. KJV: advice, advisement, counsel(l-(or)), purpose. See also: Deuteronomy 32:28; Psalms 107:11; Psalms 1:1.
עָנִ֥י
ʻânîy
H6041
"afflicted"
Adj
This word describes someone who is depressed, humble, or weak, often due to difficult circumstances, as described in the Psalms and other biblical books.
Definition: 1) poor, afflicted, humble, wretched 1a) poor, needy 1b) poor and weak 1c) poor, weak, afflicted, wretched 1d) humble, lowly
Usage: Occurs in 77 OT verses. KJV: afflicted, humble, lowly, needy, poor. See also: Exodus 22:24; Psalms 88:16; Psalms 9:13.
תָבִ֑ישׁוּ
bûwsh
H954
"be ashamed"
V-Hiphil-Imperf-2mp
To be ashamed is what this Hebrew word means, implying a feeling of guilt or disappointment. It is used to describe someone who is disconcerted or delayed, like in the story of Adam and Eve. Shame is a strong emotion.
Definition: 1) to put to shame, be ashamed, be disconcerted, be disappointed 1a) (Qal) 1a1) to feel shame 1a2) to be ashamed, disconcerted, disappointed (by reason of) 1b) (Piel) to delay (in shame) 1c) (Hiphil) 1c1) to put to shame 1c2) to act shamefully 1c3) to be ashamed 1d) (Hithpolel) to be ashamed before one another
Usage: Occurs in 105 OT verses. KJV: (be, make, bring to, cause, put to, with, a-) shamed(-d), be (put to) confounded(-fusion), become dry, delay, be long. See also: Genesis 2:25; Isaiah 24:23; Psalms 6:11.
כִּ֖י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
יְהוָ֣ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
מַחְסֵֽ/הוּ
machăçeh
H4268
"refuge"
N-ms | Suff
This Hebrew word means a safe place to go, like a shelter from a storm. It appears in the Bible as a place of hope and trust, where people can find refuge from danger. In Psalm 71:3, God is called a rock of refuge.
Definition: 1) refuge, shelter 1a) from rain or storm, from danger 1b) of falsehood
Usage: Occurs in 20 OT verses. KJV: hope, (place of) refuge, shelter, trust. See also: Job 24:8; Psalms 94:22; Psalms 14:6.
Study Notes — Psalms 14:6
Show Verse Quote Highlights
- Context
- Cross References
- Psalms 14:6 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Psalms 14:6
- Jamieson-Fausset-Brown on Psalms 14:6
- Matthew Poole's Commentary on Psalms 14:6
- Trapp's Commentary on Psalms 14:6
- Ellicott's Commentary on Psalms 14:6
- Adam Clarke's Commentary on Psalms 14:6
- Cambridge Bible on Psalms 14:6
- Barnes' Notes on Psalms 14:6
- Whedon's Commentary on Psalms 14:6
- Sermons on Psalms 14:6
Context — The Fool Says There Is No God
4Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon the LORD.
5There they are, overwhelmed with dread, for God is in the company of the righteous.
6You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.
7Oh, that the salvation of Israel would come from Zion! When the LORD restores His captive people, let Jacob rejoice, let Israel be glad!Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 9:9 | The LORD is a refuge for the oppressed, a stronghold in times of trouble. |
| 2 | Psalms 42:10 | Like the crushing of my bones, my enemies taunt me, while they say to me all day long, “Where is your God?” |
| 3 | Psalms 4:2 | How long, O men, will my honor be maligned? How long will you love vanity and seek after lies ? Selah |
| 4 | Ezekiel 35:10 | Because you have said, ‘These two nations and countries will be ours, and we will possess them,’ even though the LORD was there, |
| 5 | Matthew 27:40–43 | and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!” In the same way, the chief priests, scribes, and elders mocked Him, saying, “He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him. He trusts in God. Let God deliver Him now if He wants Him. For He said, ‘I am the Son of God.’” |
| 6 | Nehemiah 4:2–4 | before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?” Then Tobiah the Ammonite, who was beside him, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!” Hear us, O God, for we are despised. Turn their scorn back upon their own heads, and let them be taken as plunder to a land of captivity. |
| 7 | Psalms 142:5 | I cry to You, O LORD: “You are my refuge, my portion in the land of the living.” |
| 8 | Isaiah 37:10–11 | “Give this message to Hezekiah king of Judah: ‘Do not let your God, in whom you trust, deceive you by saying that Jerusalem will not be delivered into the hand of the king of Assyria. Surely you have heard what the kings of Assyria have done to all the other countries, devoting them to destruction. Will you then be spared? |
| 9 | Daniel 3:15 | Now, if you are ready, as soon as you hear the sound of the horn, flute, zither, lyre, harp, pipes, and all kinds of music, you must fall down and worship the statue I have made. But if you refuse to worship, you will be thrown at once into the blazing fiery furnace. Then what god will be able to deliver you from my hands?” |
| 10 | Psalms 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
Psalms 14:6 Summary
This verse, Psalms 14:6, tells us that even when bad people try to hurt or stop those who are already struggling, God is still a safe and protective place for them to go, as seen in Psalms 91:4. It reminds us that God sees what is happening and will take care of those who are being treated unfairly, as promised in Deuteronomy 10:18. We can trust that God will bring justice and comfort to those who need it, just like He did for the Israelites in Exodus 14:13-31. As believers, we should try to be like God and stand up for those who are being treated unfairly, as encouraged in Micah 6:8.
Frequently Asked Questions
What does it mean to 'frustrate the plans of the oppressed'?
To frustrate the plans of the oppressed means to hinder or prevent those who are already vulnerable and marginalized from achieving their goals or finding relief, as seen in Psalms 14:6, and is condemned by God, as noted in Proverbs 28:4.
How can God be a shelter for the oppressed?
God is a shelter for the oppressed because He provides protection, comfort, and deliverance, as promised in Psalms 91:4 and Deuteronomy 33:27, and demonstrated throughout the Bible, such as in the story of the Israelites' exodus from Egypt in Exodus 14:13-31.
What is the relationship between the sinners and the oppressed in this verse?
The sinners in this verse are actively working against the oppressed, frustrating their plans, but despite this, God remains a shelter for the oppressed, as seen in Psalms 14:6, and will ultimately bring justice, as promised in Psalms 37:28 and Jeremiah 22:3.
How should we respond to this verse as believers?
As believers, we should respond to this verse by standing with the oppressed, advocating for justice, and trusting in God's sovereignty, as encouraged in Micah 6:8 and Isaiah 1:17, and remembering that God will ultimately bring deliverance, as seen in Psalms 10:17-18.
Reflection Questions
- What are some ways I can be a source of comfort and support to those who are oppressed or marginalized in my community?
- How can I trust in God's sovereignty when I see injustice and oppression around me, and what does Psalms 14:6 teach me about God's character?
- What are some practical ways I can stand with the oppressed and advocate for justice, as seen in the example of Esther in the book of Esther?
- How can I balance the desire for justice with the need for compassion and mercy, as seen in the teachings of Jesus in Matthew 9:36-38 and the example of the good Samaritan in Luke 10:25-37?
Gill's Exposition on Psalms 14:6
You have shamed the counsel of the poor,.... The poor saints, the Lord's people, the generation of the righteous, who are generally the poor of this world; poor in spirit, and an afflicted people:
Jamieson-Fausset-Brown on Psalms 14:6
Ye have shamed the counsel of the poor, because the LORD is his refuge.
Matthew Poole's Commentary on Psalms 14:6
Shamed, i.e. desired and endeavoured to bring it to shame, or disappoint it. Compare . Or, ye have reproached or derided it, as a foolish thing. The counsel of the poor, i.e. the cause which he hath taken to defend himself, which is not by lying, and, flattery, and violence, and all manner of wickedness, which is your counsel and usual practice, but by trusting in God, and keeping his way, and calling upon his name. Because; this was the ground of their contempt and scorn, that he lived by faith in God’ s promise and providence. Or, but, as in the foregoing verse. So there seems to be an elegant and fit opposition. You reproach them, but God will own and protect them, and justify their counsel which you deride.
Trapp's Commentary on Psalms 14:6
Psalms 14:6 Ye have shamed the counsel of the poor, because the LORD [is] his refuge.Ver. 6. You have shamed the counsel of the poor] And thought to mock him out of his confidence, as Sennacherib did by Hezekiah, and the Jews by our Saviour. Religion was long since grown, as it is also at this day among many, not more a matter of form than of scorn. In our wretched days, as the Turks count all fools to be saints, so many with us account all saints to be fools. He is a fool, we say, that would be laughed out of his coat; but he were a double fool that would be laughed out of his skin, that would hazard his soul because loth to be laughed at. Because the Lord is his refuge] Sed Iehovah Protector eius, because he runs to God by prayer, and commits himself wholly to him for direction and success in all his enterprises; Pudefacitis, id est, facitis ut videatur putidum, you jeer, and hold it an egregious silliness. You reject his confidence, and rely on the arm of flesh; which yet was never true to those that trusted unto it.
Ellicott's Commentary on Psalms 14:6
(6) Counsel.—This confidence, this piety, this appeal addressed to the supreme Protector, is in this verse called the “counsel,” the “plan” of the sufferer, and the poet asks, “Would ye then make the sufferer blush for such a thought?” “No, for Jehovah is his refuge.” The Authorised Version has here missed the sense by rendering in the past tense.
Adam Clarke's Commentary on Psalms 14:6
Verse 6. Ye have shamed the counsel of the poor] Instead of תבישו tabishu, "Ye have shamed," Bishop Horsley proposes to read תבישם tabishem, and translates the clause thus: "The counsel of the helpless man shall put them to shame." But this is not authorized by MS. or version. There is no need for any change: the psalmist refers to the confidence which the afflicted people professed to have in God for their deliverance, which confidence the Babylonians turned into ridicule. The poor people took counsel together to expect help from God, and to wait patiently for it; and this counsel ye derided, because ye did not know - did not consider, that God was in the congregation of the righteous.
Cambridge Bible on Psalms 14:6
6. You have shamed] R.V., Ye put to shame. You deride the resort of the afflicted to Jehovah as mere folly. But the word usually means to frustrate or confound: and the line maybe explained, ‘Would ye frustrate the counsel of the poor! Nay! for Jehovah’ &c. Cp. R.V. marg., which gives But for Because. the poor] Or, afflicted. Cp. Psalms 9:12 : and Exodus 3:7; Exodus 3:17; Exodus 4:31. In Psalms 53 the equivalent of Psa 14:5-6 reads thus: “For God hath scattered the bones of him that encampeth against thee; Thou hast put them to shame, because God hath rejected them.” The bones of Israel’s enemies lie bleaching upon the field of battle, where their bodies were left unburied (Ezekiel 6:5).
This can hardly be an anticipation of some future defeat. It must rather be an allusion to some historic event; and it at once suggests the miraculous annihilation of Sennacherib’s great army. The text appears to have been altered by the editor of Book II to introduce a reference to the most famous example in later times of the discomfiture of worldly arrogance venturing to measure its strength with Jehovah. With this reading it is clear that Psalms 14:4 must refer to the nation and its enemies, not to oppressors and their victims within the nation.
Barnes' Notes on Psalms 14:6
Ye have shamed - The address here is made directly to the wicked themselves, to show them the baseness of their own conduct, and, perhaps, in connection with the previous verse, to show them what occasion they had for fear.
Whedon's Commentary on Psalms 14:6
6. Shamed—Not only frustrated, but, by treating with derision, caused it to become reproachful. Counsel of the poor—God’s afflicted ones.
Sermons on Psalms 14:6
| Sermon | Description | |
|---|---|---|
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God Has Not Passed You By by David Wilkerson | In this sermon, the preacher addresses the issue of greed in various aspects of society, including individuals, ministries, churches, and even high priests. The preacher expresses |
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God Has Not Passed You - Part 1 by David Wilkerson | This sermon emphasizes that even in the darkest times, God has not forsaken His people. It draws parallels from the story in 1 Samuel where a widow faced immense pain and loss, fee |
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Put Your Life in the Hands by David Wilkerson | In this sermon, the preacher uses a metaphor of a stagecoach running out of control to illustrate the need for Jesus to take control of our lives. He describes how in the Wild West |
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The Refuge for the Oppressed by J.C. Philpot | J.C. Philpot preaches about the Lord being a refuge for the oppressed in times of trouble, emphasizing the need for a personal experience with God's perfections, seeking Him sincer |
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All Hope and Trust Are to Be Fixed in God Alone by Thomas a Kempis | Thomas a Kempis preaches about the unwavering trust and comfort found in God alone, emphasizing that true happiness and peace come from being in His presence. He acknowledges that |
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The Lord, the Saints' Avenger by Octavius Winslow | Octavius Winslow emphasizes that God is the Avenger of the oppressed, standing firmly with the saints against injustice and oppression. He illustrates this with a missionary story |
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Towards the Unity of God's People by A.R. Main | In this sermon, the preacher delves into the meaning of 'insult' (oneidizo) in the Bible, which involves abusive words, slander, reviling, and unjustly finding fault in a way that |