TRV
Translation
King James Version
Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.
Berean Standard Bible
Day and night they encircle the walls, while malice and trouble lie within.
American Standard Version
Day and night they go about it upon the walls thereof: Iniquity also and mischief are in the midst of it.
World English Bible Messianic
Day and night they prowl around on its walls. Malice and abuse are also within her.
Geneva Bible (1599)
Day and night they goe about it vpon the walles thereof: both iniquitie and mischiefe are in the middes of it.
Young's Literal Translation
By day and by night they go round it, on its walls. Both iniquity and perverseness are in its midst,
In the KJVVerse 14,743 of 31,102
Study This Verse
Commentary on Psalms 55 verses 9–15
9 ¶ Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.
10 Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.
11 Wickedness is in the midst thereof: deceit and guile depart not from her streets.
12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
13 But it was thou, a man mine equal, my guide, and mine acquaintance.
14 We took sweet counsel together, and walked unto the house of God in company.
15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them by the spirit of prophecy. Observe here,
I. The character he gives of the enemies he feared. They were of the worst sort of men, and his description of them agrees very well with Absalom and his accomplices. 1. He complains of the city of Jerusalem, which strangely fell in with Absalom and fell off from David, so that he had none there but how own guards and servants that he could repose any confidence in: How has that faithful city become a harlot! David did not take the representation of it from others; but with his own eyes, and with a sad heart, did himself see nothing but violence and strife in the city (Psa 55:9); for, when they grew disaffected and disloyal to David, they grew mischievous one to another. If he walked the rounds upon the walls of the city, he saw that violence and strife went about it day and night, and mounted its guards, Psa 55:10. All the arts and methods which the rebels used for the fortifying of the city were made up on violence and strife, and there were no remains of honesty or love among them. If he looked into the heart of the city, mischief and injury, mutual wrong and vexation, were in the midst of it: Wickedness, all manner of wickedness, is in the midst thereof. Jusque datum sceleri - Wickedness was legalized. Deceit and guile, and all manner of treacherous dealing, departed not from her streets, Psa 55:11. It may be meant of their base and barbarous usage of David's friends and such as they knew were firm and faithful to him; they did them all the mischief they could, by fraud or force. Is this the character of Jerusalem, the royal city, and, which is more, the holy city, and in David's time too, so soon after the thrones of judgment and the testimony of Israel were both placed there? Is this the city that men call the perfection of beauty? Lam 2:15. Is Jerusalem, the head-quarters of God's priests, so ill taught? Can Jerusalem be ungrateful to David himself, its own illustrious founder, and be made too hot for him, so that he cannot reside in it? Let us not be surprised at the corruptions and disorders of this church on earth, but long to see the New Jerusalem, where there is no violence nor strife, no mischief nor guilt, and into which no unclean thing shall enter, nor any thing that disquiets. 2. He complains of one of the ringleaders of the conspiracy, that had been very industrious to foment jealousies, to misrepresent him and his government, and to incense the city against him. It was one that reproached him, as if he either abused his power or neglected the use of it, for that was Absalom's malicious suggestion: There is no man deputed of the king to hear thee, Sa2 15:3. That and similar accusations were industriously spread among the people; and who was most active in it? "Not a sworn enemy, not Shimei, nor any of the nonjurors; then I could have borne it, for I should not have expected better from them" (and we find how patiently he did bear Shimei's curses); "not one that professed to hate me, then I would have stood upon my guard against him, would have hidden myself and counsels from him, so that it would not have been in his power to betray me. But it was thou, a man, my equal," Psa 55:13. The Chaldee-paraphrase names Ahithophel as the person here meant, and nothing in that plot seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom (Sa2 15:31), for he was the king's counsellor, Ch1 27:33. "It was thou, a man, my equal, one whom I esteemed as myself, a friend as my own soul, whom I had laid in my bosom and made equal with myself, to whom I had communicated all my secrets and who knew my mind as well as I myself did, - my guide, with whom I advised and by whom I was directed in all my affairs, whom I made president of the council and prime-minister of state, - my intimate acquaintance and familiar friend; this is the man that now abuses me. I have been kind to him, but I find him thus basely ungrateful. I have put a trust in him, but I find him thus basely treacherous; nay, and he could not have done me the one-half of the mischief he does if I had not shown him so much respect." All this must needs be very grievous to an ingenuous mind, and yet this was not all; this traitor had seemed a saint, else he had never been David's bosom-friend (Psa 55:14): "We took counsel together, spent many an hour together, with a great deal of pleasure, in religious discourse," or, as Dr. Hammond reads it, "We joined ourselves together to the assembly; I gave him the right hand of fellowship in holy ordinances, and then we walked to the house of God in company, to attend the public service." Note, (1.) There always has been, and always will be, a mixture of good and bad, sound and unsound, in the visible church, between whom, perhaps for a long time, we can discern no difference; but the searcher of hearts does. David, who went to the house of God in his sincerity, had Ahithophel in company with him, who went in his hypocrisy. The Pharisee and the publican went together to the temple to pray; but, sooner or later, those that are perfect and those that are not will be made manifest. (2.) Carnal policy may carry men on very far and very long in a profession of religion while it is in fashion, and will serve a turn. In the court of pious David none was more devout than Ahithophel, and yet his heart was not right in the sight of God. (3.) We must not wonder if we be sadly deceived in some that have made great pretensions to those two sacred things, religion and friendship; David himself, though a very wise man, was thus imposed upon, which may make similar disappointments the more tolerable to us.
II. His prayers against them, which we are both to stand in awe of and to comfort ourselves in, as prophecies, but not to copy into our prayers against any particular enemies of our own. He prays, 1. That God would disperse them, as he did the Babel-builders (Psa 55:9): "Destroy, O Lord! and divide their tongues; that is, blast their counsels, by making them to disagree among themselves, and clash with one another. Send an evil spirit among them, that they may not understand one another, but be envious and jealous one of another." This prayer was answered in the turning of Ahithophel's counsel into foolishness, by setting up the counsel of Hushai against it. God often destroys the church's enemies by dividing them; nor is there a surer way to the destruction of any people than their division. A kingdom, an interest, divided against itself, cannot long stand. 2. That God would destroy them, as he did Dathan and Abiram, and their associates, who were confederate against Moses, whose throat being an open sepulchre, the earth therefore opened and swallowed them up. This was then a new thing which God executed, Num 16:30. But David prays that it might now be repeated, or something equivalent (Psa 55:15): "Let death seize upon them by divine warrant, and let them go down quickly into hell; let them be dead, and buried, and so utterly destroyed, in a moment; for wickedness is wherever they are; it is in the midst of them." The souls of impenitent sinners go down quick, or alive, into hell, for they have a perfect sense of their miseries, and shall therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 55:10 offers a stark and poignant depiction of a city consumed by pervasive evil and distress. The psalmist laments that "mischief also and sorrow" are not merely external threats but are deeply embedded within the community, operating relentlessly "day and night" upon its very walls and in its midst. This verse powerfully conveys a sense of inescapable corruption and the profound anguish it inflicts, highlighting a society where malevolent activity and its sorrowful consequences are a constant, inescapable presence, leading to widespread suffering and moral decay.
CONTEXT
Literary Context: Psalm 55 is a deeply personal and impassioned lament, widely attributed to King David, grappling with the profound pain of betrayal by a trusted companion. The preceding verses, particularly Psalm 55:4-8, vividly express the psalmist's overwhelming fear, trembling, and a desperate longing to escape the turmoil, wishing for "wings like a dove" to flee from the "stormy wind and tempest." Verse 10 serves as a crucial explanation for this intense desire to escape, detailing the inescapable nature of the evil that permeates the city. It sets the stage for the devastating revelation of the betrayer in Psalm 55:12-14, where the psalmist laments that the grievous blow came not from an open enemy, but from a cherished friend. Thus, verse 10 underscores the pervasive internal corruption that makes the subsequent personal betrayal even more devastating and the city an unbearable place to reside.
Historical & Cultural Context: While the Psalter does not explicitly state the historical occasion, the most common association for Psalm 55 is King David's flight during Absalom's rebellion, as narrated in 2 Samuel 15. During this tumultuous period, David faced not only external military threats but also profound internal treachery, most notably from his trusted counselor Ahithophel, who joined Absalom (2 Samuel 15:12). The "city" referenced in this verse is almost certainly Jerusalem, which, as the capital and the city of God, should have been a sanctuary of security and divine presence. Instead, it is depicted as a hotbed of "mischief and sorrow." The imagery of "walls" typically symbolizes protection and defense in ancient Near Eastern cities, yet here they are ironically portrayed as pathways for pervasive evil, suggesting a fundamental breakdown of order and security from within. This reflects a society where the very structures meant to protect have become conduits for corruption and distress.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 55 and the broader Psalter. Firstly, it emphasizes the theme of pervasive evil, highlighting that wickedness is not merely an occasional occurrence but a constant, relentless force that operates "day and night," leaving no respite. Secondly, it underscores internal corruption and betrayal, revealing that the source of distress is not solely external enemies but also internal moral decay and treachery, turning a supposed sanctuary into a place of profound suffering. This resonates deeply with the psalmist's subsequent lament regarding the betrayal by a close friend, a profound internal wound that exacerbates the city's general corruption. Thirdly, the verse contributes to the theme of the psalmist's plea for divine justice and deliverance, as the overwhelming nature of the evil depicted here drives the psalmist to seek God's intervention and ultimate vindication, as seen in Psalm 55:16-19. The stark contrast between the ideal city and the reality of its corruption also foreshadows prophetic critiques of unrighteous cities throughout the Old Testament, such as those found in Isaiah 1:21-23.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 55:10 employs several powerful literary devices to convey the psalmist's profound distress and the pervasive nature of evil. Pervasive Imagery is central, with the temporal phrase "day and night" and the spatial "upon the walls thereof" painting a vivid picture of inescapable, constant evil. The walls, usually a symbol of protection and security, are ironically transformed into pathways for the wicked, intensifying the sense of vulnerability and highlighting the internal compromise of the city's defenses. Personification is evident in "mischief also and sorrow [are] in the midst of it," giving abstract concepts an active, almost tangible presence within the city, as if they are dwelling entities. This emphasizes their deep entrenchment and active influence over the community. The phrase "day and night" also functions as Hyperbole, exaggerating the constant nature of the threat to underscore the psalmist's feeling of utter hopelessness and lack of respite from the pervasive wickedness. Finally, there is an implicit Parallelism between the external activity "upon the walls" and the internal state "in the midst of it," highlighting that the city is besieged both from its outer defenses and its inner core, creating a comprehensive sense of pervasive corruption and inescapable distress.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the reality of sin's pervasive nature, not just as individual acts but as a corrupting force that can permeate entire societies and institutions. It reminds us that evil is often not just an external enemy but can fester within, turning places of supposed safety into sources of distress. The psalmist's lament over the city's condition reflects a deep theological concern for righteousness and justice, echoing prophetic calls for cities to turn from their wicked ways. It highlights God's awareness of such pervasive evil and the ultimate certainty of His justice, even when it seems delayed. The verse also underscores the human experience of feeling overwhelmed by the world's brokenness, driving the believer to seek refuge and deliverance in God alone, who is the righteous judge and the ultimate source of peace.
REFLECTION AND APPLICATION
Psalm 55:10 offers a stark mirror to the realities of our own world, where "mischief and sorrow" often seem to permeate our communities, institutions, and even our personal spheres. This verse challenges us to honestly assess the sources of distress around us, recognizing that corruption and injustice can originate not only from external adversaries but also from within trusted systems, relationships, or even the unexamined recesses of our own hearts. It calls for a spiritual discernment to identify the "day and night" activities of evil, whether they manifest as systemic injustice, pervasive moral decay, political corruption, or personal betrayals that erode trust and peace. In the face of such overwhelming realities, the psalmist's anguish is deeply relatable, prompting us to consider where we place our hope and how we respond. This verse encourages us not to despair, but to actively seek God's righteousness, to pray for justice, and to be agents of His truth and healing in a broken world, remembering that true refuge and lasting peace are found not in human institutions, but in the steadfast character and sovereign power of God.
Questions for Reflection
FAQ
Who are "they" who "go about it upon the walls thereof" in this verse?
Answer: The "they" in Psalm 55:10 refers to the psalmist's adversaries, the wicked individuals who are actively engaged in harmful and deceitful practices. Given the broader context of Psalm 55, which details a profound betrayal, "they" likely includes not just external enemies but also those within the psalmist's own circle, particularly the close friend who turned against him (Psalm 55:12-14). This highlights the painful reality that the threat is not solely from outside forces but is deeply embedded within the community, making the city itself a source of anguish and the "they" a constant, internal presence.
What does "upon the walls thereof" signify if walls are typically for protection?
Answer: The phrase "upon the walls thereof" is highly symbolic and represents a profound inversion of the traditional understanding of city walls. While city walls traditionally represent security, defense, and a barrier against external threats, their depiction here as a place where "they go about it" suggests that the city's defenses are compromised, or that the wicked are openly parading their malevolence, or that surveillance and plotting are occurring even in places meant for safety. It emphasizes that the threat is not merely at the gates but has infiltrated the very structures designed to protect, making the city a place of constant threat and surveillance, rather than refuge. This imagery underscores the pervasive and inescapable nature of the evil described, indicating that corruption has breached the very boundaries of safety.
CHRIST-CENTERED FULFILLMENT
Psalm 55:10, with its lament over pervasive "mischief and sorrow" within the city, finds its ultimate echo and resolution in the person and work of Jesus Christ. Just as the psalmist grieved over a corrupt Jerusalem, Jesus Himself wept over the city that rejected God's ways and killed His prophets, declaring, "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you!" He faced the ultimate betrayal not from an open enemy, but from one of His own chosen disciples, Judas Iscariot, fulfilling the pattern of internal treachery that so deeply wounded the psalmist. The "mischief and sorrow" that permeate the fallen world are ultimately the works of the "prince of this world" (John 12:31), a spiritual reality that Jesus came to confront and overcome. Through His sacrificial death on the cross and His glorious resurrection, Christ entered into the very depths of human suffering and the pervasive evil of sin, conquering its power and breaking its dominion. He is the true refuge from all "mischief and sorrow," offering a peace that the world cannot give (John 14:27) and inviting all who are weary and burdened to find rest in Him (Matthew 11:28). Ultimately, the vision of the New Jerusalem in Revelation promises a city where God Himself dwells with His people, and "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away"—a complete and final fulfillment of the longing for a world free from the pervasive evil and sorrow lamented in Psalm 55:10, brought about by the redeeming work of Christ.