Psalms 55:13 — Word Study
WLCוְאַתָּ֣ה אֱנ֣וֹשׁ כְּעֶרְכִּ֑י אַ֝לּוּפִ֗י וּמְיֻדָּֽעִי׃
BSAforkîy notlôʼ enemyʼôyêb to tauntchâraph to liftnâsâʼ notlôʼ to hatesânêʼ uponʻal to magnifygâdal to hideçâthar frommin
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֣ה | and you | Conjunction, pronoun |
| אֱנ֣וֹשׁ | a man | Noun common, masculine singular absolute |
| כְּעֶרְכִּ֑י | according to value my | Preposition, noun common masculine singular construct, suffix |
| אַ֝לּוּפִ֗י | close friend my | Suffix |
| וּמְיֻדָּֽעִי׃ | and acquaintance my | Conjunction, verb pual participle (passive) masculine singular common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But it is you, a man like myself, my companion and close friend. |
| KJV | But it was thou, a man mine equal, my guide, and mine acquaintance. |
| ASV | But it was thou, a man mine equal, My companion, and my familiar friend. |
| YLT | But thou, a man — as mine equal, My familiar friend, and mine acquaintance. |
| WEB | But it was you, a man like me, my companion, and my familiar friend. |
| BBE | But it was you, my equal, my guide, my well-loved friend. |
Where they part company is in the rendering of אֱנ֣וֹשׁ — see How Translations Differ.
The main clause introduces the lament, followed by a description of the relationship, emphasizing the personal nature of the betrayal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֹא
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 55:13
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 — A Lament of Betrayalgenerated
Psalms 55:13 expresses the deep hurt of betrayal by a close friend. The psalmist contrasts the pain of betrayal with the bond of friendship, indicating that the one who has turned against him is not just an enemy but someone he regarded as an equal and confidant. This theme of betrayal resonates throughout the psalm, as the psalmist reflects on shared experiences and the anguish of being let down by someone trusted.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 15:12 | While Absalom was offering the sacrifices, he sent for Ahithophel the Gilonite, David’s counselor, to come from his hometown of Giloh. So the conspiracy gained strength, and Absalom’s following kept increasing. |
| 2 | 2 Samuel 16:23 | Now in those days the advice of Ahithophel was like the consultation of the word of God. Such was the regard that both David and Absalom had for Ahithophel’s advice. |
| 3 | Jeremiah 9:4 | “Let everyone guard against his neighbor; do not trust any brother, for every brother deals craftily, and every friend spreads slander. |
| 4 | Micah 7:5 | Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms. |
| 5 | John 19:13 | When Pilate heard these words, he brought Jesus out and sat on the judgment seat at a place called the Stone Pavement, which in Hebrew is Gabbatha. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱנ֣וֹשׁ, 'e.No.oshgenerated
The word אֱנ֣וֹשׁ ('e.No.osh) refers to a human being, often in a poetic context. It emphasizes the frailty and mortality of humanity, distinguishing humans from more exalted terms for man. In this verse, it underscores the personal nature of the betrayal, as the psalmist identifies the betrayer as a fellow human.
The parsing as a noun in the masculine singular indicates that it refers to an individual, reinforcing the personal connection between the psalmist and the one who has betrayed him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb is implied in the structure, with the phrase וְאַתָּ֣ה serving as the subject of the lament. The sentence structure emphasizes the direct address to the betrayer, highlighting the personal nature of the relationship.
The overall structure is a noun phrase followed by a series of noun phrases that describe the relationship: אֱנ֣וֹשׁ (a man), כְּעֶרְכִּ֑י (according to my value), אַ֝לּוּפִ֗י (my close friend), and וּמְיֻדָּֽעִי (my acquaintance). This layering builds the emotional weight of the statement.
Septuagint Backgroundgenerated
The Septuagint translates אֱנ֣וֹשׁ as ἐξθρὸς (exthros), which can mean 'enemy' or 'foe'. This choice reflects a shift in emphasis, suggesting a more adversarial relationship than the original Hebrew implies.
This choice indicates a broader interpretation of the relationship, focusing on the betrayal rather than the intimacy of friendship.
In plain words — the whole versegenerated
Psalms 55:13 expresses the pain of betrayal by a close friend. The psalmist laments that the one who has turned against him is not just an enemy, but someone he regarded as an equal and confidant. This highlights the heartache of being let down by someone trusted.
Frequently Asked Questionsgenerated
The psalmist is emphasizing that the betrayer is not just any enemy, but someone of equal standing, which intensifies the pain of betrayal.
Friendship is central to the lament; the psalmist mourns the loss of trust and companionship, making the betrayal feel even more personal.
The psalmist's words remind us of the deep emotional impact that betrayal can have, especially when it comes from those we consider friends.
This phrase underscores the intimacy of the relationship, highlighting that the betrayal is not just a loss of trust but a loss of a cherished bond.
Reflection Questionsgenerated
- Have I ever experienced betrayal from someone I considered a close friend? How did it affect me?
- In what ways can I be a better friend and avoid causing hurt to those I care about?
- How does this verse encourage us to reflect on our relationships with others?
- What steps can I take to rebuild trust after a betrayal?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut [it was] thou,.... The Targum is, "but thou Ahithophel"; of whom the words are literally to be understood, and so they are in the Talmud (u); and mystically and typically of Judas; a man mine
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut it was thou, a man mine equal, my guide, and mine acquaintance. But it was thou, a man mine equal - literally, 'a man according to my rank' or 'estimation.' Friendship binds only equals; these it unites in the closest bonds.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMine equal; not in power and dignity, which could not be, but in reputation for his deep wisdom and excellent conduct, and the great influence which he had upon me, and upon all my people. My guide; whose counsel I highly prized, and constantly sought and followed: all which agrees very well to Ahithophel. See ,31 16:23.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:13 But [it was] thou, a man mine equal, my guide, and mine acquaintance.Ver. 13. But it was thou, a man mine equal] Heb. according to my rank, my compeer, my colleague, mine Alter-ego, my bosom friend, one that stood even with me, and upon the same ground, as it were. My guide] In all mine affairs and actions; so that I thought nothing well done that I did not by his advice and counsel; my duke, my doctor, my Rabbi Davidis, as Rabbi David hath it, out of Kabuenaki.
Read John Trapp on Psalms 55 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) But it was . . .—Better, But thou art a man of my own standing. The word erek is used (Exodus 40:23) of the row of loaves constituting the shewbread, and the cognate verb means “to arrange.” Here it may denote rank, but more probably the expression is man of my assessment, and so of the same importance in society. (Comp. Leviticus 5:15; 2 Kings 12:4.) The LXX. and Vulgate have “of one soul with me.” Symmachus, “of like disposition.” This sense may be implied, though not expressed in the Hebrew. Guide.—So the old versions: the Hebrew word does denote the head of a tribe or family (Genesis 36:15, &c, “duke”), but that meaning seems excluded here by the previous description. Render…
Read Charles John Ellicott on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges13. Mine equal in rank and position; my associate or companion (as in Proverbs 16:28, chief friends; Micah 7:5, where R.V. marg. familiar friend is right); my close acquaintance or familiar friend (Psalms 31:11). Cp. Jeremiah 9:4 f.
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleBut it was thou, a man mine equal - Margin, “a man according to my rank.” Septuagint, ἰσόψυχε isopsuche, equal-souled, like-souled, “second self” (Thompson); Vulgate, “unanimus,” of the same mind; Luther, “Geselle,” companion.
Read Albert Barnes on Psalms 55 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. A man mine equal—A man of my rank. Guide—A word indicating at once his princely rank and his familiar friendship with the king.
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
But it is you, a man like myself, my companion and close friend.
But it was you, a man like me, my companion, and my familiar friend.
But it is you, a man like myself, my companion and close friend.
But it is you, a man like me, my close friend in whom I confided.
Tyndale line
But it was thou, a man mine equal, my guide, and mine acquaintance.
But it was thou, a man mine equal, My companion, and my familiar friend.
But it was thou, a man mine equal, my companion, and my familiar friend.
But it was thou, a man my equal, my guide, and my acquaintance.
But it was thou, O man, euen my companion, my guide and my familiar:
Strictly literal
But it was thou, a man mine equal, mine intimate, my familiar friend. ...
But thou, a man — as mine equal, My familiar friend, and mine acquaintance.
But you, a man—as my equal, || My familiar friend, and my acquaintance.
(55:14) But it is thou, a man my equal, my guide, and my acquaintance;
But it was you, a man equal to myself, my companion and my close friend.
From the Latin
Because thou hast delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living.
Simplified
No, it's you, a man just like me, my best friend who I know so well!
But it was you, my equal, my guide, my well-loved friend.
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 on the wording of this verse, with all five Hebrew words matched in the Greek translation. This consistency indicates that the core message of the psalm has been preserved across these texts.
וְאַתָּ֣ה אֱנ֣וֹשׁ כְּעֶרְכִּ֑י אַ֝לּוּפִ֗י וּמְיֻדָּֽעִי׃
5 of the 5 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 55:13
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
עֵ֫רֶךְ (erek) refers to concepts of order, estimation, and valuation. It can denote a pile or layer of items, as well as the act of setting things in order or making an estimate. The word is derived from a root that suggests arrangement or proportion, and it has an Aramaic equivalent related to lengthening.
עֵ֫רֶךְ 83 n.m. order, row, estimate
base
H6187 עֵ֫רֶךְ
6187 `erek eh'rek
from 6186; a pile, equipment, estimate:--equal, estimation,
(things that are set in) order, price, proportion, X set at,
suit, taxation, X valuest.
see HEBREW for 06186
עֵ֫רֶךְ (e.rekh) — valuation.
1) order, row, estimate, things that are set in order, layer, pile
1a) order, row
1b) estimate, valuation
Aramaic equivalent: ar.ka (אַרְכָֿא "lengthening" H0754)
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
אַלּוּף (al-luph) has meanings related to both tameness and leadership. It can refer to something that is tame or docile, as well as to a friend or chief. The word is built from the root associated with familiarity and gentleness, and it can denote a captain or governor in a leadership context.
אַלּוּף adj. tame
tame, docile
n.m. friend, intimate
i.q.
base
אַלּוּף n.m. chief, chiliarch
base
H441a אַלּוּף tame H441b אַלּוּף chief, chiliarch
441 'alluwph al-loof'
or (shortened) talluph {al-loof'}; from 502; familiar; a
friend, also gentle; hence, a bullock (as being tame; applied,
although masculine, to a cow); and so, a chieftain (as
notable, like neat cattle):--captain, duke, (chief) friend,
governor, guide, ox.
see HEBREW for 0502
אַלּוּף (al.luph) — tame.
1) tame, docile
2) friend, intimate
אַלּוּף (al.luph) — chief.
chief
HAamsc/Sp1bs — SuffixHAamsc/Sp1bs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HC/VPsmsc/Sp1bs — Conjunction · verb pual participle (passive) masculine singular common · suffixHC/VPsmsc/Sp1bs