Psalms 55:11 — Word Study
WLCהַוּ֥וֹת בְּקִרְבָּ֑הּ וְֽלֹא־ יָמִ֥ישׁ מֵ֝רְחֹבָ֗הּ תֹּ֣ךְ וּמִרְמָֽה׃
BSA[is] withinqereb [in the midst, at the heart]
| Greek | English | Parsing |
|---|---|---|
| הַוּ֥וֹת | destruction | Noun common, feminine plural absolute |
| בְּקִרְבָּ֑הּ | [are] in midst its | Preposition, noun common masculine singular construct, suffix |
| וְֽלֹא־ | and not | Conjunction, particle |
| יָמִ֥ישׁ | it departs | Verb, Qal, imperfect third person masculine singular |
| מֵ֝רְחֹבָ֗הּ | from public square its | Preposition, noun common feminine singular construct, suffix |
| תֹּ֣ךְ | oppression | Noun common, masculine singular absolute |
| וּמִרְמָֽה׃ | and deceit | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Destruction is within; oppression and deceit never leave the streets. |
| KJV | Wickedness is in the midst thereof: deceit and guile depart not from her streets. |
| ASV | Wickedness is in the midst thereof: Oppression and guile depart not from its streets. |
| YLT | Mischiefs [are] in its midst. Fraud and deceit depart not from its street. |
| WEB | Destructive forces are within her. Threats and lies don’t depart from her streets. |
| BBE | Evil is there; cruel rule and deceit are ever in the streets. |
The translations agree on the key terms used in this verse, emphasizing the themes of destruction and deceit.
The structure of the verse centers around the main clause, with additional phrases providing context and elaboration on the themes of destruction and deceit.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹמָם
verbחוֹמָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 55:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of the Citygenerated
Psalm 55:11 presents a vivid picture of a city beset by internal strife. The psalmist laments that destruction is at the heart of the community, while oppression and deceit are ever-present in the streets. This reflects a broader theme of societal decay, where moral corruption infiltrates daily life, as seen in the surrounding verses. The context highlights the personal pain of betrayal and the collective suffering of a community under threat.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:1–12 | Then the word of the LORD came to me, saying, |
| 2 | Acts 7:51–52 | You stiff-necked people with uncircumcised hearts and ears! You always resist the Holy Spirit, just as your fathers did. |
| 3 | Psalm 109:2–3 | For wicked and deceitful mouths open against me; they speak against me with lying tongues. |
| 4 | Isaiah 59:7 | Their feet run to evil; they are swift to shed innocent blood. Their thoughts are sinful thoughts; ruin and destruction lie in their wake. |
| 5 | Jeremiah 5:26–27 | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הַוּ֥וֹת, ha.Votgenerated
The word הַוּ֥וֹת (havvah) is a feminine plural noun that primarily means 'destruction' or 'calamity.' It is built from a root that conveys a sense of strong desire, often with negative connotations, indicating mischief or wickedness. In this verse, it emphasizes the internal chaos and ruin within the city.
Its usage here underscores the severity of the situation, suggesting that the destruction is not merely external but is deeply rooted within the community itself.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term destruction is used, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is יָמִ֥ישׁ (it departs), which governs the entire sentence. The structure includes a noun phrase that serves as the subject, a prepositional phrase indicating the location of the destruction, and additional noun phrases that describe the ongoing presence of oppression and deceit.
The sentence structure highlights the contrast between the internal destruction and the external public spaces, emphasizing the depth of the city's moral failures.
Septuagint Backgroundgenerated
The Septuagint translates הַוּ֥וֹת as ἡμέρας (days), which shifts the focus from destruction to a broader temporal context. This choice may imply a continuity of evil over time rather than a singular event.
This rendering suggests a different interpretation of the psalmist's lament, emphasizing the ongoing nature of the city's troubles.
In plain words — the whole versegenerated
Psalm 55:11 describes a city filled with destruction, oppression, and deceit. The psalmist laments that these negative forces are not only present but are deeply ingrained in the streets, highlighting a troubling reality for its inhabitants.
Frequently Asked Questionsgenerated
The psalmist indicates that the heart of the city is filled with chaos and ruin, suggesting that the problems are internal rather than solely external.
Oppression and deceit refer to the unfair treatment and dishonesty that pervade public life, affecting the community's integrity and safety.
The streets symbolize public life and the communal experience, emphasizing that the issues of destruction, oppression, and deceit are not hidden but are evident to all.
This verse echoes themes found in other passages, such as Ezekiel and Jeremiah, where moral corruption and injustice are highlighted as significant concerns for the community.
Reflection Questionsgenerated
- In what ways do I see destruction and deceit affecting my community today?
- How can I contribute to healing and restoration in places where oppression is evident?
- What steps can I take to ensure honesty and integrity in my own dealings with others?
- How does this verse challenge me to reflect on the moral state of my surroundings?
The early church on this verse — how the Fathers read it
Augustine of Hippo reflects on this verse, noting the public nature of usury and deceit in the streets.
"There has not failed from the streets thereof usury and deceit" [Psalms 55:11]. Usury and deceit are not hidden at least, because they are evil things, but in public they rage.Early Church Fathers on Psalms 55 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWickedness [is] in the midst thereof,.... All manner of wickedness; abominable wickedness; wickedness as arrived to its highest pitch, and as having filled up its measure; see Ezekiel 9:4; deceit and
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWickedness is in the midst thereof: deceit and guile depart not from her streets.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe places of buying and selling, and of public and common conversation. So their sins were both universal and impudent.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:11 Wickedness [is] in the midst thereof: deceit and guile depart not from her streets.Ver. 11. Wickedness is in the midst thereof] As if it were no longer, as once, Theopolis, but Poneropolls, for all kind of naughtiness there. Deceit and guile depart not from her streets] The Vulgate hath it, Usura et dolus, Usury and guile; and Theodoret’ s note here is, Notandum est, non mode Novi Testamenti perfectionem, sed Legis statum faenus damnare, that usury is condemned in both Old and New Testament.
Read John Trapp on Psalms 55 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Deceit.—Rather, oppression, or violence. Streets.—Rather, squares, the open space at the gate of an Oriental city where public business was conducted. It is a miserable picture of mis-government; in the very seat of justice is nothing but oppression and guile.
Read Charles John Ellicott on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges11. Wickedness] The same word as in Psalms 52:2; very wickedness or destruction. deceit] R.V. oppression, or, marg., fraud. her streets] Lit., broad place: the open space inside the gates, where justice was administered and business transacted. Everywhere throughout the city, in the most public places of concourse, every form of evil and injustice is rampant, without check or intermission. The whole city lies at their mercy. Cp. the catalogue of vices in Psalms 10:7 : “His mouth is full of cursing and deceit and oppression; under his tongue is mischief and iniquity.”
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleWickedness is in the midst thereof - That is, the wickedness connected with rebellion and revolt. Deceit and guile depart not from her streets - They are everywhere. They are found in every street and alley.
Read Albert Barnes on Psalms 55 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Wickedness… deceit and guile—Rampant lust, perfidy, and craft everywhere prevailed.
Read Daniel Denison Whedon on Psalms 55 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Destruction is within; oppression and deceit never leave the streets.
Destructive forces are within her. Threats and lies don’t depart from her streets.
Destruction is within; oppression and deceit never leave the streets.
Disaster is within it; violence and deceit do not depart from its public square.
Tyndale line
Wickedness is in the midst thereof: deceit and guile depart not from her streets.
Wickedness is in the midst thereof: Oppression and guile depart not from its streets.
Wickedness is in the midst thereof: oppression and guile depart not from her streets.
Wickedness is in the midst of it: deceit and guile depart not from her streets.
Wickednes is in the middes thereof: deceit and guile depart not from her streetes.
Strictly literal
Perversities are in the midst thereof; and oppression and deceit depart not from its streets.
Mischiefs [are] in its midst. Fraud and deceit depart not from its street.
Mischiefs [are] in its midst. Fraud and deceit do not depart from its street.
(55:12) Mischief is in her midst: guile and deceit depart not from her streets.
Wickedness is in the middle of it; oppression and deceit do not leave its streets.
From the Latin
In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me.
Simplified
The ones causing destruction are inside the city; frauds and cheats are always on the streets.
Evil is there; cruel rule and deceit are ever in the streets.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with no significant variations noted. Both texts convey the same themes of destruction and deceit within the city.
הַוּ֥וֹת בְּקִרְבָּ֑הּ וְֽלֹא־ יָמִ֥ישׁ מֵ֝רְחֹבָ֗הּ תֹּ֣ךְ וּמִרְמָֽה׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 55:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
HNcfpa — Noun common · feminine plural absoluteHNcfpa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
מוּשׁ (muwsh) is a Hebrew verb meaning to depart or remove, primarily used for inanimate objects. It can denote both literal and figurative withdrawal, appearing in forms such as Qal (to depart) and Hiphil (to remove). The entries suggest a focus on the act of removal or cessation, but do not specify particular verses.
[מוּשׁ, מִישׁ] vb. depart, remove
Qal;—depart, mostly of inanimate things (= be removed)
Hiph.; remove, take away
base
H4185 מוּשׁ, מִישׁ depart, remove .—depart, mostly of inanimate things (= be removed)
.; remove, take away
4185 muwsh moosh
a primitive root (perhaps rather the same as 4184 through the
idea of receding by contact); to withdraw (both literally and
figuratively, whether intransitive or transitive):--cease,
depart, go back, remove, take away.
see HEBREW for 04184
מוּשׁ (mush) — to remove.
1) to depart, remove
1a) (Qal)
1a1) to depart
1a2) to remove
1a3) to be removed (of inanimate objects)
1b) (Hiphil) to remove, depart
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רְחוֹב (re.chov) refers to a broad open place or plaza, often translated as street. It is derived from the root meaning width and encompasses areas like avenues or public spaces. The entries consistently emphasize its meaning related to open areas, with no significant disagreement noted among the lexicons.
רְחוֹב n.f. broad open place, plaza
base
H7339 רְחוֹב broad open place, plaza
7339 rchob rekh-obe'
or rchowb {rekh-obe'}; from 7337; a width, i.e. (concretely)
avenue or area:--broad place (way), street. See also 1050.
see HEBREW for 07337
see HEBREW for 01050
רְחוֹב (re.chov) — street/plaza.
broad or open place or plaza
HR/Ncfsc/Sp3fs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
תֹּךְ (tokh) refers to concepts of injury and oppression, as well as deceit and fraud. It is derived from a root associated with cutting, indicating a sense of harm. The word appears in contexts related to oppression and deceitfulness, with a notable reference in Psalm 72:14.
תֹּךְ, II. תּוֹךְ n.m. injury, oppression
base
H8496 תֹּךְ, תּוֹךְ, תָּכָךְ
8496 tok toke
or towk (Psa. 72:14) {toke}; from the same base as 8432 (in
the sense of cutting to pieces); oppression:--deceit, fraud.
see HEBREW for 08432
תֹּךְ (tokh) — oppression.
1) injury, oppression, oppressor
2) (TWOT) fraud, deceit, deceitful
Also means: ta.khakh (תָּכָךְ "deceitful" H8501)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…