Psalms 55:13

Translation
King James Version
But it was thou, a man mine equal, my guide, and mine acquaintance.
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KJV (with Strong's)
But it was thou, a man H582 mine equal H6187, my guide H441, and mine acquaintance H3045 H8794.
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Complete Jewish Bible
But it was you, a man of my own kind, my companion, whom I knew well.
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Berean Standard Bible
But it is you, a man like myself, my companion and close friend.
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American Standard Version
But it was thou, a man mine equal, My companion, and my familiar friend.
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World English Bible Messianic
But it was you, a man like me, my companion, and my familiar friend.
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Geneva Bible (1599)
But it was thou, O man, euen my companion, my guide and my familiar:
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Young's Literal Translation
But thou, a man--as mine equal, My familiar friend, and mine acquaintance.
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See also
2 Samuel 15:12Micah 7:5Jeremiah 9:42 Samuel 16:23Mark 14:44Mark 14:45Psalms 41:9
In the KJVVerse 14,746 of 31,102

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SUMMARY

Psalms 55:13 powerfully articulates the profound anguish of betrayal, not from an overt adversary, but from a trusted confidant, a peer with whom the psalmist shared deep intimacy and counsel. This verse intensifies the emotional devastation of broken trust, highlighting how treachery from within one's inner circle can inflict wounds far deeper than external opposition, leading to a desperate cry for relief and divine justice.

CONTEXT

  • Literary Context: Psalm 55 is a deeply personal and emotionally charged lament, characterized by intense distress, fervent pleas for deliverance, and imprecations against enemies. The immediate preceding verse, Psalms 55:12, explicitly sets the stage by clarifying that the psalmist's suffering does not originate from a conventional enemy, but from someone who was once a cherished companion. This crucial distinction prepares the reader for verse 13, which then elaborates on the intimate nature of this relationship, thereby amplifying the shock and devastation of the betrayal. The psalm subsequently details the betrayer's treachery (Psalms 55:14-15) before culminating in a powerful declaration of unwavering trust in God's faithfulness and ultimate justice (Psalms 55:22).
  • Historical & Cultural Context: While the psalm's themes resonate universally, many scholars traditionally attribute its composition to King David, specifically during the tumultuous period of his son Absalom's rebellion. The historical backdrop frequently points to the defection of Ahithophel, David's highly esteemed and trusted counselor, who notoriously joined Absalom's conspiracy (2 Samuel 15:31). In ancient Near Eastern cultures, loyalty, particularly within a king's inner circle, was paramount and often viewed as a sacred covenant. Betrayal by a close advisor was not merely a personal slight but a profound breach of trust, a direct threat to the established social and political order, and an act of immense dishonor. The cultural weight of such treachery would have significantly compounded the personal pain and sense of violation experienced by the psalmist.
  • Key Themes: This verse powerfully underscores the theme of Profound Betrayal, emphasizing that the deepest wounds often originate from those closest to us, rather than from overt adversaries. It vividly highlights the shattering of Broken Trust, where the very foundations of shared life, intimate counsel, and mutual reliance are violated. The psalmist's words convey intense Emotional Anguish and shock, revealing the raw distress of realizing that someone considered a peer and confidant has turned against him. This specific act of perfidy also contributes significantly to the broader themes of Lament and Divine Justice found throughout the Psalms, as the psalmist pours out his heart to God, seeking divine intervention and vindication against the perfidious act. The experience described here is a poignant example of the human condition in a fallen world, where even the most cherished bonds can be fractured by sin, necessitating a reliance on God's unchanging character, as seen in passages like Psalm 142:1-2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • man (Hebrew, ʼĕnôwsh', H582): This term (H582) refers to a mortal, a human being in general, often emphasizing their frailty or commonality, distinct from a more dignified term for humanity. Here, it underscores that the betrayer is a fellow human, a peer, not a divine or supernatural entity, making the betrayal a deeply personal and relatable human act.
  • equal (Hebrew, ʻêrek', H6187): This word (H6187) denotes someone of the psalmist's own rank, estimation, or standing. It implies a relationship of parity, where both individuals are on the same level, perhaps sharing similar status, responsibilities, or respect. The betrayal is thus not from a subordinate or an outsider, but from someone considered a peer, making the treachery all the more shocking and painful due to the violation of an assumed equality.
  • guide (Hebrew, ʼallûwph', H441): This term (H441) signifies a familiar friend, a close companion, or even a chieftain/leader. In this context, it speaks of someone who walked alongside the psalmist, perhaps offering counsel, sharing intimate moments, or jointly navigating life's challenges. It denotes a relationship of deep companionship and shared direction, intensifying the sense of a profound breach of trust in a shared journey.
  • acquaintance (Hebrew, yâdaʻ', H3045): This root word (H3045), from which "acquaintance" is derived, means "to know" in a profound sense—to ascertain by seeing, to be familiar with, to acknowledge, or to have intimate knowledge. It points to a relationship of deep personal knowledge and familiarity, signifying shared history, secrets, and a level of intimacy that makes the betrayal particularly cutting. This was not a casual connection but someone deeply integrated into the psalmist's life, making their turning against him an act of profound violation of shared understanding.

Verse Breakdown

  • "But [it was] thou": The opening phrase immediately establishes a direct, accusatory address, shifting the focus from a general enemy to a specific individual. The emphatic "thou" highlights the psalmist's personal shock and disbelief that the betrayer is not a distant foe but someone intimately known. This direct confrontation underscores the profound sense of personal violation and the unexpected source of the pain.
  • "a man mine equal": This clause identifies the betrayer as a peer, someone on the same level as the psalmist in terms of status, standing, or estimation. It suggests a relationship built on mutual respect and shared dignity, making the act of betrayal particularly heinous. The treachery originates from within the circle of equals, not from an external threat, amplifying the sense of shock and disillusionment.
  • "my guide": This phrase further defines the depth of the relationship, indicating someone who offered counsel, companionship, and perhaps even leadership or direction alongside the psalmist. It speaks of shared journeys, decisions, and intimate moments, where trust was fundamental to their interaction. This aspect highlights the intellectual and relational intimacy that was violated.
  • "and mine acquaintance": This final descriptor emphasizes the profound intimacy and familiarity that existed between the psalmist and the betrayer. It signifies a deep personal bond, shared secrets, and a history of close interaction, implying a relationship of deep personal knowledge. The betrayal is thus not merely a political or social act but a deeply personal violation of a sacred, intimate trust.

Literary Devices

The verse employs several powerful literary devices to convey the depth of the psalmist's pain. Apostrophe is prominently used through the direct, accusatory address, "But [it was] thou," which immediately draws the reader into the psalmist's personal anguish and sense of betrayal, creating an intimate and confrontational tone. There is a strong element of Irony, as the source of the psalmist's deepest suffering is not an external foe, but an intimate friend and trusted confidant, turning the expected source of comfort and alliance into a wellspring of profound pain. The language evokes profound Pathos, appealing directly to the reader's emotions by vividly portraying the shock, devastation, and personal violation of broken trust from a peer. Furthermore, the verse uses Juxtaposition by implicitly contrasting the expected loyalty and support of a friend with the actual treacherous act, highlighting the jarring and unnatural nature of the betrayal.

THEOLOGICAL AND THEMATIC CONNECTIONS

The betrayal described in Psalms 55:13 resonates deeply with the broader biblical narrative of human sinfulness and the profound pain it inflicts, even within the most sacred relationships. It underscores the inherent fragility of human trust and the pervasive reality of perfidy in a fallen world. Theologically, this experience of betrayal by a trusted friend highlights the unique and often more devastating suffering that comes from within one's inner circle, contrasting it with the more straightforward pain inflicted by an open enemy. It prompts profound reflection on the nature of true friendship and loyalty, ultimately pointing to God as the only truly faithful and unchanging confidant. While human relationships can falter and betray, God's covenantal love and steadfastness remain an unshakeable foundation for the believer, providing solace, vindication, and justice when earthly trust is shattered.

REFLECTION AND APPLICATION

Psalms 55:13 offers a profound mirror for the universal human experience of betrayal, reminding us that some of life's deepest wounds are inflicted not by strangers or adversaries, but by those we have held closest. This verse validates the intense emotional anguish—the shock, disbelief, and profound sorrow—that accompanies such a breach of trust, affirming that these feelings are a natural response to a deeply personal violation. For believers, it serves as a sober reminder of the fallen nature of humanity, even among those within the community of faith, and the ongoing need for discernment in our relationships. Yet, David's journey in this psalm, moving from raw lament to ultimately casting his burden on the Lord (Psalms 55:22), provides a vital pathway for healing and spiritual resilience. It encourages us to bring our brokenness, pain, and cries for justice directly to God, who understands our suffering intimately and promises to sustain us. It challenges us to extend grace and forgiveness, even when it feels humanly impossible, recognizing that our ultimate trust must rest in the unwavering faithfulness of God, not in the fluctuating loyalty of humans.

Questions for Reflection

  • How does the betrayal by a trusted friend (as described in this verse) differ from the pain inflicted by an open enemy, and why might it be more devastating?
  • What steps can one take to process the emotional and spiritual wounds caused by such a profound breach of trust, drawing strength from biblical examples?
  • In what ways does this verse challenge our understanding of human relationships and where our ultimate trust should lie?
  • How does David's ultimate response in Psalm 55 (casting his burden on the Lord) provide a model for dealing with betrayal today, and what practical steps can we take to emulate this trust?

FAQ

Who is the "man mine equal" likely referring to in the historical context of David's life?

Answer: In the historical context often associated with King David, the "man mine equal, my guide, and mine acquaintance" is widely believed to be Ahithophel. Ahithophel was David's highly esteemed and trusted counselor, whose advice was considered as if it came directly from God (2 Samuel 16:23). His betrayal, by siding with Absalom during his rebellion against David (2 Samuel 15:31), represented a profound and deeply personal wound for David, perfectly fulfilling the description of a close confidant turning against him.

How does Psalm 55, particularly this verse, relate to other lament psalms in the Bible?

Answer: Psalm 55, with its intense expression of betrayal and suffering, is a quintessential lament psalm. It shares common features with other laments, such as a direct address to God, a vivid description of distress, a passionate plea for deliverance, and often an imprecation against enemies (or in this case, a betrayer). Like many other laments (e.g., Psalm 6 or Psalm 13), it typically moves from deep anguish and a sense of abandonment to an eventual expression of trust and hope in God's faithfulness and justice. The unique aspect of Psalm 55 is its specific and poignant focus on the pain of betrayal from a trusted friend, which adds another layer of complexity and depth to the psalmist's suffering, making it particularly relatable to the experience of intimate treachery.

CHRIST-CENTERED FULFILLMENT

Psalms 55:13 finds its ultimate and most profound fulfillment in the person of Jesus Christ. David's lament over the betrayal by his trusted peer, Ahithophel, serves as a powerful prophetic foreshadowing of the ultimate betrayal Jesus endured at the hands of one of His own disciples, Judas Iscariot. Judas was not an enemy, but one of the twelve, an "acquaintance" who shared intimate meals, teachings, and ministry with Jesus (John 13:18). The profound pain David expressed—the shock that someone so close could turn against him—was perfectly encapsulated in Jesus' experience in the Garden of Gethsemane, when Judas identified Him with a kiss, the very sign of friendship and loyalty (Matthew 26:48-49). Unlike David, who cried out for vengeance, Jesus responded with perfect submission to His Father's will, enduring the betrayal as part of His redemptive mission to bear the sins of the world and secure salvation for humanity. His suffering, including the profound pain of betrayal, demonstrates His full identification with human suffering and establishes Him as the faithful High Priest who understands our weaknesses and sorrows (Hebrews 4:15). Ultimately, while human friends may falter and betray, Christ remains the perfect, never-failing friend who promises, "I will never leave you nor forsake you" (Hebrews 13:5).

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Commentary on Psalms 55 verses 9–15

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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Basil of CaesareaAD 379
LETTER 265
But what especially strengthens us in our desire for union with you is the account of your reverences’ zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in silence the harm done by them. Truly, we have found great grief among all those who are clinging to the peace of the Lord because of the manifold innovations of Apollinaris of Laodicea, who has grieved us so much more in that he seemed to belong to our party in the beginning. In fact, any suffering from an evident enemy, even if the pain is excessive, can somehow be borne by the one afflicted, as it is written: “For if my enemy had reviled me, I would verily have borne with it.” But, to experience some hurt from one who is of like spirit and an intimate friend, this is most certainly hard to bear and holds no consolation. For, him whom we had expected to have as a fellow defender of the truth, him, I say, we have now found hindering in many places those who are being saved by perverting their minds and drawing them away from the right doctrine.
Ambrose of MilanAD 397
On Paradise, Chapter IX
Putting aside, therefore, conceptions due to common usage, let us reflect on the meaning of “to live in life” and “to die in death” and also “to live in death” and “to die in life.” I believe that, in accord with the Scriptures, “to live in life” signifies a wonderful life of happiness and that it seems to point toward an experience of life’s natural functions joined and, by participation, mingled with the grace of a blessed life. This concept, “to live in life,” means “to live in virtue,” to bring about in the life of this body of ours a participation in the life of blessedness. On the other hand, what does “to die in death” mean if not the disintegration of the body at the time of death, when the flesh is devoid of its customary function of carrying on life and the soul is unable to partake in life eternal? There is also the person who “dies in life,” that is to say, one who is alive in body but, because of his acts, is dead. These are the people who, as the prophet says, “go down alive into hell,” and she of whom the apostle speaks: “For she is dead while she is still alive.” There remains the fourth category, for there are those who “live in death” like the holy martyrs who give up their lives so that they may live. The flesh dies, but what is good does survive. Far from us, therefore, be the thought of living as participants in death. On the contrary, we should face death and thus become sharers in life. The saint does not desire to be a participant in this life of ours when he states, “To depart [this life] and be with Christ.” This has been much better stated by another: “Woe to me that my sojourning has been prolonged.” The psalmist was grieving because he had certain limitations due to the frailty of this life, since he hopes for a share in life eternal. Therefore I can … state that, although “to live in life” is a good thing, “to live for life” would be of doubtful benefit. One can speak of “living for life,” that is, for the life of eternity with its struggle with the life of the body. One can also speak of “living for life” in another sense. Anyone, even a pious person, can have a desire for this corporeal life of ours. We can take the example of one who thinks that he ought to live so virtuously as to arrive by his good actions at a ripe old age. Many people who are in weak health, but who still find life a pleasurable thing, are in this category.
Ambrose of MilanAD 397
On the Duties of the Clergy 3.136
So one who does the will of God is his friend and is honored with this name. He who is of one mind with him, he too is his friend. For there is unity of mind in friends, and no one is more hateful than the person who injures friendship. Hence in the traitor the Lord found this the worst point on which to condemn his treachery, namely, that Judas gave no sign of gratitude and had mingled the poison of malice at the table of friendship. So he says, “It was you, a man of like mind, my guide and my acquaintance, who ever did take pleasant meals with me.” That is: it could not be endured, for you did fall on him who granted grace to you. “For if my enemy had reproached me I could have borne it, and I would have hid myself from him who hated me.” An enemy can be avoided; a friend cannot, if he desires to lay a plot. Let us guard against him to whom we do not entrust our plans; we cannot guard against him to whom we have already entrusted them. And so to demonstrate all the hatefulness of the sin he did not say, You, my servant, my apostle; but you, a man of like mind with me; that is, you are not my betrayer but your own, for you did betray a man of like mind with yourself.
Augustine of HippoAD 430
Exposition on Psalm 55
"For if an enemy had upbraided me" [Psalm 55:12]. And indeed above he was "troubled in his exercise" by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was "sunk," that divided might be the tongues: give heed to his inward groaning because of perils from false brethren. "For if an enemy had upbraided me, I would have undergone it assuredly, and if he that did hate me had over me spoken great words," that is, through pride had on me trampled, did magnify himself above me, did threaten me all in his power: "I would hide myself assuredly from him." From him that is abroad, you would hide yourself where? Amid those that are within. But now see whether anything else remains, but that thou seek solitude. "But you," he says, "man of one mind, my guide and my friend" [Psalm 55:13]. Perchance sometimes good counsel you have given, perchance sometimes you have gone before me, and some wholesome advice you have given me: in the Church of God together we have been. "But you,...that together with me took sweet morsels" [Psalm 55:14]. What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: "Taste ye and see, how sweet is the Lord." "In the House of God we have walked with consent." Whence then dissension? Thou that wast within, hast become one without. He has walked with me in the House of God with consent: another house has he set up against the House of God. Wherefore has that been forsaken, wherein we have walked with consent? wherefore has that been deserted, wherein together we did take sweet morsels?
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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