Psalms 55:9
Psalms 55:9 in Multiple Translations
O Lord, confuse and confound their speech, for I see violence and strife in the city.
Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.
Destroy, O Lord, and divide their tongue; For I have seen violence and strife in the city.
Send destruction on them, O Lord, make a division of tongues among them: for I have seen fighting and violent acts in the town.
Confuse them, Lord! Muddle what they're saying, for I see violence and conflict in the city.
Destroy, O Lord, and deuide their tongues: for I haue seene crueltie and strife in the citie.
Swallow up, O Lord, divide their tongue, For I saw violence and strife in a city.
Confuse them, Lord, and confound their language, for I have seen violence and strife in the city.
Destroy, O LORD, and divide their tongues: for I have seen violence and strife in the city.
I have declared to thee my life: thou hast set my tears in thy sight, As also in thy promise.
Lord, confuse my enemies, and cause their plans to fail, because I see them acting violently and causing strife in the city of Jerusalem.
Berean Amplified Bible — Psalms 55:9
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 55:9 Interlinear (Deep Study)
BIB
HEB
אָחִ֣ישָׁה
מִפְלָ֣ט
לִ֑/י
מֵ/ר֖וּחַ
סֹעָ֣ה
מִ/סָּֽעַר
אָחִ֣ישָׁה
chûwsh
H2363
to hasten
V-Hiphil-1cs
מִפְלָ֣ט
miphlâṭ
H4655
escape
N-ms
לִ֑/י
Prep | Suff
מֵ/ר֖וּחַ
rûwach
H7307
spirit
Prep | N-cs
סֹעָ֣ה
çâʻâh
H5584
to rush
V-Qal
מִ/סָּֽעַר
çaʻar
H5591
tempest
Prep | N-ms
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 55:9
אָחִ֣ישָׁה
chûwsh
H2363
"to hasten"
V-Hiphil-1cs
The Hebrew word for to hurry or be eager with excitement, often translated as to make haste. It can also mean to enjoy or feel something, conveying a sense of enthusiasm or readiness. This word is used in various contexts, including when someone is preparing for action.
Definition: 1) to haste, make haste, hurry 1a) (Qal) to make haste 1b) (Hiphil) 1b1) to show haste, act quickly, hasten, come quickly
Usage: Occurs in 20 OT verses. KJV: (make) haste(-n), ready. See also: Numbers 32:17; Psalms 70:2; Psalms 22:20.
מִפְלָ֣ט
miphlâṭ
H4655
"escape"
N-ms
This Hebrew word means a way to escape or a safe place to go. It is used in the Bible to describe a refuge from danger. In the book of Job, it refers to a safe haven from trouble.
Definition: escape, place of escape
Usage: Occurs in 1 OT verses. KJV: escape. See also: Psalms 55:9.
לִ֑/י
""
Prep | Suff
מֵ/ר֖וּחַ
rûwach
H7307
"spirit"
Prep | N-cs
In the Bible, this word for spirit refers to the breath of life, the wind, or a person's mind and emotions, as seen in the book of Ezekiel.
Definition: : spirit 1) wind, breath, mind, spirit 1a) breath 1b) wind 1b1) of heaven 1b2) quarter (of wind), side 1b3) breath of air 1b4) air, gas 1b5) vain, empty thing 1c) spirit (as that which breathes quickly in animation or agitation) 1c1) spirit, animation, vivacity, vigour 1c2) courage 1c3) temper, anger 1c4) impatience, patience 1c5) spirit, disposition (as troubled, bitter, discontented) 1c6) disposition (of various kinds), unaccountable or uncontrollable impulse 1c7) prophetic spirit 1d) spirit (of the living, breathing being in man and animals) 1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being 1e) spirit (as seat of emotion) 1e1) desire 1e2) sorrow, trouble 1f) spirit 1f1) as seat or organ of mental acts 1f2) rarely of the will 1f3) as seat especially of moral character 1g) Spirit of God, the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son 1g1) as inspiring ecstatic state of prophecy 1g2) as impelling prophet to utter instruction or warning 1g3) imparting warlike energy and executive and administrative power 1g4) as endowing men with various gifts 1g5) as energy of life 1g6) as manifest in the Shekinah glory 1g7) never referred to as a depersonalised force
Usage: Occurs in 348 OT verses. KJV: air, anger, blast, breath, [idiom] cool, courage, mind, [idiom] quarter, [idiom] side, spirit(-ual), tempest, [idiom] vain, (whirl-) wind(-y). See also: Genesis 1:2; Job 6:26; Psalms 1:4.
סֹעָ֣ה
çâʻâh
H5584
"to rush"
V-Qal
This word describes a rushing or stormy wind, like a strong gust of air. It is used in the Bible to describe powerful natural events. The KJV translates it as storm.
Definition: (Qal) to rush (of storm wind)
Usage: Occurs in 1 OT verses. KJV: storm. See also: Psalms 55:9.
מִ/סָּֽעַר
çaʻar
H5591
"tempest"
Prep | N-ms
This Hebrew word means a strong storm or hurricane, like a whirlwind. It appears in the Bible to describe powerful natural events. The KJV translates it as storm or tempest.
Definition: tempest Another spelling of se.a.rah (סְעָרָה "tempest" H5591B)
Usage: Occurs in 22 OT verses. KJV: storm(-y), tempest, whirlwind. See also: 2 Kings 2:1; Isaiah 41:16; Psalms 55:9.
Study Notes — Psalms 55:9
Show Verse Quote Highlights
- Context
- Cross References
- Psalms 55:9 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Psalms 55:9
- Jamieson-Fausset-Brown on Psalms 55:9
- Matthew Poole's Commentary on Psalms 55:9
- Trapp's Commentary on Psalms 55:9
- Ellicott's Commentary on Psalms 55:9
- Adam Clarke's Commentary on Psalms 55:9
- Cambridge Bible on Psalms 55:9
- Barnes' Notes on Psalms 55:9
- Whedon's Commentary on Psalms 55:9
- Sermons on Psalms 55:9
Context — Cast Your Burden upon the LORD
7How far away I would flee! In the wilderness I would remain. Selah
8I would hurry to my shelter, far from this raging tempest.”
9O Lord, confuse and confound their speech, for I see violence and strife in the city.
10Day and night they encircle the walls, while malice and trouble lie within. 11Destruction is within; oppression and deceit never leave the streets.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 6:7 | As a well gushes its water, so she pours out her evil. Violence and destruction resound in her; sickness and wounds are ever before Me. |
| 2 | Genesis 11:7–9 | Come, let Us go down and confuse their language, so that they will not understand one another’s speech.” So the LORD scattered them from there over the face of all the earth, and they stopped building the city. That is why it is called Babel, for there the LORD confused the language of the whole world, and from that place the LORD scattered them over the face of all the earth. |
| 3 | Jeremiah 23:14 | And among the prophets of Jerusalem I have seen a horrible thing: They commit adultery and walk in lies. They strengthen the hands of evildoers, so that no one turns his back on wickedness. They are all like Sodom to Me; the people of Jerusalem are like Gomorrah.” |
| 4 | 2 Samuel 15:31 | Now someone told David: “Ahithophel is among the conspirators with Absalom.” So David pleaded, “O LORD, please turn the counsel of Ahithophel into foolishness!” |
| 5 | Matthew 23:37–38 | O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling! Look, your house is left to you desolate. |
| 6 | Acts 23:6–10 | Then Paul, knowing that some of them were Sadducees and others Pharisees, called out in the Sanhedrin, “Brothers, I am a Pharisee, the son of a Pharisee. It is because of my hope in the resurrection of the dead that I am on trial.” As soon as he had said this, a dispute broke out between the Pharisees and Sadducees, and the assembly was divided. For the Sadducees say that there is neither a resurrection, nor angels, nor spirits, but the Pharisees acknowledge them all. A great clamor arose, and some scribes from the party of the Pharisees got up and contended sharply, “We find nothing wrong with this man. What if a spirit or an angel has spoken to him?” The dispute grew so violent that the commander was afraid they would tear Paul to pieces. He ordered the soldiers to go down and remove him by force and bring him into the barracks. |
| 7 | John 7:45–53 | Then the officers returned to the chief priests and Pharisees, who asked them, “Why didn’t you bring Him in?” “Never has anyone spoken like this man!” the officers answered. “Have you also been deceived?” replied the Pharisees. “Have any of the rulers or Pharisees believed in Him? But this crowd that does not know the law, they are under a curse.” Nicodemus, who had gone to Jesus earlier and who himself was one of them, asked, “Does our law convict a man without first hearing from him to determine what he has done?” “Aren’t you also from Galilee?” they replied. “Look into it, and you will see that no prophet comes out of Galilee.” Then each went to his own home. |
| 8 | 2 Samuel 17:1–14 | Furthermore, Ahithophel said to Absalom, “Let me choose twelve thousand men and set out tonight in pursuit of David. I will attack him while he is weak and weary; I will throw him into a panic, and all the people with him will flee; I will strike down only the king and bring all the people back to you as a bride returning to her husband. You seek the life of only one man; then all the people will be at peace.” This proposal seemed good to Absalom and all the elders of Israel. Then Absalom said, “Summon Hushai the Archite as well, and let us hear what he too has to say.” So Hushai came to Absalom, who told him, “Ahithophel has spoken this proposal. Should we carry it out? If not, what do you say?” Hushai replied, “This time the advice of Ahithophel is not sound.” He continued, “You know your father and his men. They are mighty men, and as fierce as a wild bear robbed of her cubs. Moreover, your father is a man of war who will not spend the night with the troops. Surely by now he is hiding in a cave or some other location. If some of your troops fall first, whoever hears of it will say, ‘There has been a slaughter among the troops who follow Absalom.’ Then even the most valiant soldier with the heart of a lion will melt with fear, because all Israel knows that your father is a mighty man who has valiant men with him. Instead, I advise that all Israel from Dan to Beersheba—a multitude like the sand on the seashore—be gathered to you, and that you yourself lead them into battle. Then we will attack David wherever we find him, and we will descend on him like dew on the ground. And of all the men with him, not even one will remain. If he retreats to a city, all Israel will bring ropes to that city, and we will drag it down to the valley until not even a pebble can be found.” Then Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than that of Ahithophel.” For the LORD had purposed to thwart the good counsel of Ahithophel in order to bring disaster on Absalom. |
Psalms 55:9 Summary
In Psalms 55:9, the Psalmist is asking God to stop the evil plans and words of those who promote violence and strife in the city. He wants God to confuse their speech so they can't harm others. This verse reminds us that we can trust in God's sovereignty and justice, even when we see evil prevailing, and that we can pray for God's intervention in situations where we see injustice. We can also learn from this verse to promote peace and justice in our communities, and to pray for our enemies, as seen in Matthew 5:44-48.
Frequently Asked Questions
What kind of speech is the Psalmist asking God to confuse and confound in Psalms 55:9?
The Psalmist is asking God to confuse and confound the speech of those who promote violence and strife in the city, as seen in Psalms 55:9, similar to the confusion of languages at the tower of Babel in Genesis 11:7-9.
Why is the Psalmist asking God to intervene in this way?
The Psalmist is asking God to intervene because he sees the devastating effects of violence and strife in the city, and he desires God's justice and peace to prevail, as expressed in Psalms 11:7 and Isaiah 9:6-7.
Is the Psalmist promoting hatred or violence towards his enemies?
No, the Psalmist is not promoting hatred or violence, but rather asking God to stop the evil plans and words of his enemies, trusting in God's sovereignty and justice, as seen in Psalms 37:1-7 and Romans 12:14-21.
How can we apply this verse to our lives today?
We can apply this verse by praying for God's intervention in situations where we see injustice and evil, and by trusting in God's sovereignty and justice, as encouraged in Philippians 4:6-7 and 1 Thessalonians 5:16-18.
Reflection Questions
- What are some areas in my life where I see 'violence and strife' that I can pray about and ask God to intervene?
- How can I trust in God's sovereignty and justice when I see evil prevailing in the world?
- What are some ways I can promote peace and justice in my community, and how can I pray for God's guidance and empowerment?
- How can I balance my desire for justice with the command to love my enemies, as seen in Matthew 5:44-48?
- What are some ways I can pray for my enemies, and how can I show them love and kindness, as seen in Luke 6:27-36?
Gill's Exposition on Psalms 55:9
Destroy, O Lord,.... Or "swallow up" (s), as Pharaoh and his host were swallowed up in the Red sea; or as Korah, Dathan, and Abiram, were swallowed up in the earth; so all the enemies of Christ and
Jamieson-Fausset-Brown on Psalms 55:9
Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. Destroy, O Lord - literally, devour, namely, the enemies; not, as the English version, their tongues; cf.
Matthew Poole's Commentary on Psalms 55:9
Divide their tongues, i.e. destroy them by dividing. Their tongues, i.e. their speech, as thou didst at Babel, Genesis 11; their votes, and opinions, and counsels; which was eminently done among Absalom’ s followers, 2 Samuel 17. I have seen; or, I do see or perceive, by certain and general report. Violence and strife in the city; that injustice, and fraud, and oppression, and contention bear rule there, instead of that public justice and peace which I established and maintained in it. In the city; either, 1. In Keilah, where David thought to abide, 1 Samuel 23, Or, 2. In Gibeah, where Saul had his abode. Or rather, 3. In Jerusalem; which is called the city by way of eminency; and which in Absalom’ s time was the chief seat of rebellion, and a mere sink of all sins. And this circumstance is noted as an aggravation of their wickedness, that it was committed in that city, where the throne and seat of public justice was settled; and where God was in a special manner present and worshipped; and where they had great opportunities, both for the knowledge and practice of their several duties.
Trapp's Commentary on Psalms 55:9
Psalms 55:9 Destroy, O Lord, [and] divide their tongues: for I have seen violence and strife in the city.Ver. 9. Destroy, O Lord, and divide their tongues] Heb. Swallow them up, O Lord, and divide their tongues; by an allusion, as some conceive, to those two famous judgments of God upon Dathan and Abiram, first, Numbers 16:31-33, and then, secondly, upon the Babel builders, Genesis 11:6-9, both which were thrown out for examples to all succeeding ages (as St Jude saith of the Sodomites, Judges 1:7), and are to be considered by the saints, as here, in their prayers against their enemies. How God answered this prayer to David, see 2 Samuel 17:1-14, &c. For I have seen violence and strife in the city] i.e. In Jerusalem, something I have seen, but more outrages I have heard of, since Absalom with his army came into it. The rude soldiers plunder the poor citizens at pleasure, and cannot agree among themselves in dividing the spoil.
Ellicott's Commentary on Psalms 55:9
(9) Destroy.—Literally, swallow up. So the LXX., forcibly, “drown in the sea.” The object them must be supplied. This sudden change from plaintive sadness to violent invective is one of the marked features of this poem. Some think there has been a transposition of verses, but in lyric poetry these abrupt transitions of tone are not uncommon nor unpleasing. Divide their tongues—i.e., cause division in their councils. “Divide their voices” would be almost English, being exactly the opposite of Shakespeare’s “a joint and corporate voice.” For I have seen.—With the sense, and see still.
Adam Clarke's Commentary on Psalms 55:9
Verse 9. Destroy, O lord] Swallow them up-confound them. Divide their tongues] Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard. Hushai and Ahithophel gave opposite counsel. Absalom followed that of Hushai; and Ahithophel, knowing that the steps advised by Hushai would bring Absalom's affairs to ruin, went and hanged himself. See 2 Samuel 15:1-17. Violence and strife in the city.] They have been concerting violent measures; and thus are full of contention.
Cambridge Bible on Psalms 55:9
9–15. The plaintive pleading of the opening verses suddenly gives way to a fierce outburst of indignation.
Barnes' Notes on Psalms 55:9
Destroy, O Lord - The word rendered “destroy,” properly means to “swallow up;” to “devour” with the idea of greediness. Isaiah 28:4; Exodus 7:12; Jonah 1:17; Jeremiah 51:34.
Whedon's Commentary on Psalms 55:9
9. Destroy—Literally, swallow them up. Let their destruction be sudden and at a single blow, as Psalms 106:17. Divide their tongues—An allusion to Genesis 11:7; compare Isaiah 19:3.
Sermons on Psalms 55:9
| Sermon | Description | |
|---|---|---|
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The Danger of Meddling by Chuck Smith | In this sermon, the preacher focuses on the dangers of meddling with sinful behaviors. He emphasizes that when we yield ourselves to sin, it can lead to enslavement and destruction |
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Beware of False Prophets by Sandeep Poonen | This sermon emphasizes the importance of recognizing the problem of sin in all individuals, both Christians and non-Christians. It highlights Jesus as the solution to the problem o |
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Jeremiahs Nuclear Nightmare by David Wilkerson | In this sermon, the preacher discusses the theme of sudden destruction as mentioned in various biblical passages. He emphasizes that all the prophets spoke about this impending des |
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The Invitation of the Cross by David Wilkerson | David Wilkerson emphasizes the profound invitation of the cross, calling all who are burdened by sin and despair to come to Jesus for rest and liberation. He highlights that Jesus' |
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The Burdens of Ravenhill - Part 2 (Compilation) by Leonard Ravenhill | In this sermon, the preacher emphasizes the importance of being anointed by God to preach the word. He highlights the brokenness and suffering in the world and the need for God's h |
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Chasing the Dragon 1 of 2 by Jackie Pullinger | In this sermon, the preacher discusses the encounter between Jesus and a rich young man as described in Mark chapter 10. The young man approaches Jesus and asks what he must do to |
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Whatever Happened to Repentance? by David Wilkerson | In this sermon, the preacher emphasizes the importance of repentance and the forgiveness of sins through the blood of Jesus. He urges the congregation to come forward and confess t |