TRV
Translation
KJV (with Strong's)
Fearfulness H3374 and trembling H7461 are come H935 H8799 upon me, and horror H6427 hath overwhelmed H3680 H8762 me.
American Standard Version
Fearfulness and trembling are come upon me, And horror hath overwhelmed me.
World English Bible Messianic
Fearfulness and trembling have come on me. Horror has overwhelmed me.
Geneva Bible (1599)
Feare and trembling are come vpon mee, and an horrible feare hath couered me.
In the KJVVerse 14,738 of 31,102
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Commentary on Psalms 55 verses 1–8
1 ¶ To the chief Musician on Neginoth, Maschil, A Psalm of David. Give ear to my prayer, O God; and hide not thyself from my supplication.
2 Attend unto me, and hear me: I mourn in my complaint, and make a noise;
3 Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.
4 My heart is sore pained within me: and the terrors of death are fallen upon me.
5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me.
6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
7 Lo, then would I wander far off, and remain in the wilderness. Selah.
8 I would hasten my escape from the windy storm and tempest.
In these verses we have,
I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God! Psa 55:1, Psa 55:2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer." If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.
II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (Psa 55:2): "I mourn in my complaint" (or in my meditation, my melancholy musings), "and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me." Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? Psa 55:3. It is because of the voice of the enemy, the menaces and insults of Absalom's party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David, Away with him - Crucify him. Yet it was not the voice of the enemy only that fetched tears from David's eyes, but their oppression, and the hardship he was thereby reduced to: They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name, David - a beloved one.
III. David trembling, and in great consternation. We may well suppose him to be so upon the breaking out of Absalom's conspiracy and the general defection of the people, even those that he had little reason to suspect. 1. See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David's heart is sorely pained within him; the terrors of death have fallen upon him, Psa 55:4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, Psa 55:5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom's rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David's faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies, I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith. 2. See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (Psa 55:6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint, O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer 9:2. This agrees very well with David's resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, Sa2 15:14. Observe, (1.) How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes, O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.) What he would make his escape from - from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in making this escape, not victory but rest: "I would fly away and be at rest, Psa 55:6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet," Psa 55:7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Ambrose of MilanAD 397
FLIGHT FROM THE WORLD 5:30
As for the person who wishes to be lifted up by the hand of Christ, let him first fly away himself, let him have his own wings, for one who flees from the world has wings. And if he does not have wings of his own—and perhaps only the individual who is able to fly has them—if then he does not have his own, let him get them from the one who has them. Thus a person who flees from the world does fly. “Behold, I have gone far off flying away, and I remained in the wilderness.” Thus, David flew away like the night raven in the dwelling, like the lone sparrow in the house. Now if you apply this to Christ, he flew away in the passion of his body, so that he could protect the peoples of the nations under the shadow of his wings. He flew away from the Godhead; he remained in the body and dwelled in the desert, so that the children of the deserted wife might be more than those of her who had a husband. Therefore let us seek after Christ’s body that we also may rise again; for where the body is, there also will the eagles be.
Augustine of HippoAD 430
SERMON 13:5
And yet, persecution and tribulation had become so great that he [Paul] was weary of life itself. Fear and trembling had come on him, and darkness had enveloped him, as you have heard when it was read in the psalm. That is the voice of the body of Christ, the voice of the members of Christ. Would you like to recognize it as your own voice? Then, be one of Christ's members, and hear what the psalm says: "Fear and trembling are come on me, and darkness has covered me. And I said, Who will give me wings like a dove, and I will fly and be at rest." Is not this similar to the cry of the apostle when he says, "so that we were weary even of life"? It is as though he were suffering weariness from the slime of the body, for he was longing to fly to Christ while the abundance of tribulations was impeding his flight without rendering it impossible. Yes, he was weary of life, weary of this life; for weariness is not to be found in the everlasting life, to which he refers when he says, "For to me to live is Christ and to die is gain."
Augustine of HippoAD 430
Exposition on Psalm 55
"Fearfulness and trembling have come upon me, and darkness has covered me" [Psalm 55:5]. "And I have said," "He that hates his brother, is in darkness until now." [1 John 2:9, 11] If love is light, hatred is darkness. And what says to himself one set in that weakness and troubled in that exercise? "Who shall give me wings as to a dove, and I shall fly and shall rest?" [Psalm 55:6]. Either for death he was wishing, or for solitude he was longing. So long, he says, as this is the work with me, as this command is given me, that I should love enemies, the revilings of these men, increasing and shadowing me, do derange my eye, perturb my sight, penetrate my heart, slay my soul. I could wish to depart, but weak I am, lest by abiding I should add sins to sins: or at least may I be separated for a little space from mankind, lest my wound suffer from frequent blows, in order that when it has been made whole it may be brought back to the exercise. This is what takes place, brethren, and there arises ofttimes in the mind of the servant of God a longing for solitude, for no other reason than because of the multitude of tribulations and scandals, and he says, "Who shall give me wings?" Does he find himself without wings, or rather with bound wings? If they are wanting, be they given; if bound, be they loosed; because even he that looses a bird's wings, either gives, or gives back to it its wings. For it had not as though its own them, wherewith it could not fly. Bound wings make a burden. "Who," he says, "shall give me wings as to a dove, and I shall fly and shall rest?" Shall rest, where? I have said there are two senses here: either, as says the Apostle, "To be dissolved and to be with Christ, for it is by far the best thing." [Philippians 1:23] ...Even he that amended cannot be, is yours, either by the fellowship of the human race, or ofttimes by Church Communion; he is within, what will you do? Whither wilt go? Whither separate yourself, in order that these things you may not suffer? But go to him, speak, exhort, coax, threaten, reprove. I have done all things, whatever powers I had I have expended and have drained, nothing I see have I prevailed; all my labour has been spent out, sorrow has remained. How then shall my heart rest from such men, except I say, "Who shall give me wings?" "As to a dove," however, not as to a raven. A dove seeks a flying away from troubles, but she loses not love. For a dove as a type of love is set forth, and in her the plaint is loved. Nothing is so fond of plaints as a dove: day and night she complains, as though she were set here where she ought to complain. What then says this lover? Revilings of men to bear I am unable, they roar, with frenzy are carried away, are inflamed with indignation, in anger they shadow me; to do good to them I am unable; O that I might rest somewhere, being separated from them in body, not in love; lest in me there should be troubled love itself: with my words and my speech no good can I do them, by praying for them perchance I shall do good. These words men say, but ofttimes they are so bound, that to fly they are not able. For perchance they are not bound with any birdlime, but are bound by duty. But if they are bound with care and duty, and to leave it are unable, let them say, "I was wishing to be dissolved and to be with Christ, for it is by far the best thing: to abide in the flesh is necessary because of you." [Philippians 1:23-24] A dove bound back by affection, not by cupidity, was not able to fly away because of duty to be fulfilled, not because of little merit. Nevertheless a longing in heart must needs be; nor does any man suffer this longing, but he that has begun to walk in that narrow way: [Matthew 7:14] in order that he may know that there are not wanting to the Church persecutions, even in this time, when a calm is seen in the Church, at least with respect to those persecutions which our Martyrs have suffered. But there are not wanting persecutions, because a true saying is this, "All that will godly to live in Christ, shall suffer persecution." [2 Timothy 3:12] ...
BedeAD 735
Homilies on the Gospels 1:1
Typologically, however, the desert where John [the Baptist] remained separated from the allurements of the world designates the lives of the saints, who, whether they live as solitaries or mingled with the crowds, always reject the desires of the present world with the whole intention of their minds. They take delight in clinging only to God in the secrecy of their heart and in placing their hope in him. This solitude of mind, most dear to God, is what the prophet desired to attain with the help of the grace of the Holy Spirit when he said, “Who will give me wings as of a dove, and I will fly away and rest?” And as soon as he had secured this [solitude] by the Lord’s help, he gave thanks, and as though reviling the entanglements of ordinary earthly desires, he continued, “Behold, I have withdrawn afar in flight, and I have remained in solitude.”
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
Psalms 55:5 profoundly articulates the psalmist's intense emotional and physical collapse, depicting an overwhelming onslaught of terror, fear, and uncontrollable physical trembling that has completely consumed him. This verse serves as a raw, unfiltered expression of human fragility and deep distress in the face of severe adversity, particularly betrayal, establishing the urgent need for divine intervention and solace amidst his profound anguish.
CONTEXT
Literary Context: Psalm 55 is a deeply personal and poignant lament, traditionally attributed to David, which conveys profound anguish, the pain of betrayal, and a desperate cry for divine deliverance. The psalm commences with an urgent plea for God to hear his prayer and not hide Himself from his supplication Psalms 55:1-2, swiftly transitioning to a vivid portrayal of his enemies' oppressive actions and the resultant physical manifestations of his distress. The preceding verses detail the wickedness and deceit of his adversaries, describing the "voice of the enemy" and the "oppression of the wicked" Psalms 55:3, which directly precipitates the emotional and physical breakdown so graphically depicted in verse 5. Following this intense confession of fear, the psalmist expresses a profound longing for escape, wishing for wings to fly away and find rest from his turmoil Psalms 55:6-8. The psalm then pivots to a specific and agonizing lament against a betraying friend, a central theme that significantly intensifies the personal suffering described earlier in the psalm.
Historical & Cultural Context: While the psalm does not explicitly name the betrayer, strong traditional interpretations and internal textual clues frequently connect Psalm 55 to David's harrowing experience with Ahithophel during Absalom's rebellion, as extensively recounted in 2 Samuel 15-17. This period was characterized by immense political upheaval, acute personal danger, and the uniquely profound pain of betrayal by a trusted and intimate counselor. Within the cultural framework of ancient Israel, loyalty and covenant faithfulness were paramount virtues, rendering betrayal—especially by a close confidant—an exceptionally grievous and devastating offense. Such an act would not only inflict deep emotional wounds but also carry dire social, political, and even existential consequences, threatening one's very life, kingship, and public standing. The psalmist's expressions of overwhelming fear and the accompanying physical symptoms are entirely consistent with the expected responses to such life-threatening and deeply personal crises in a society where justice could be brutal and one's security fragile.
Key Themes: Psalms 55:5 serves as a powerful contribution to several overarching themes present within this psalm and the broader book of Psalms. Firstly, it starkly illustrates the theme of human vulnerability and profound distress, demonstrating how even a powerful figure like King David could be utterly paralyzed by fear and manifest physical symptoms in the face of betrayal and relentless oppression. Secondly, it profoundly underscores the theme of betrayal and its devastating impact, particularly when it emanates from a trusted friend, a concept that is further elaborated upon and intensified in later verses of Psalm 55. This deeply personal anguish is the primary catalyst for the psalmist's desperate and urgent plea for divine justice and intervention. Finally, despite the raw and unvarnished expression of fear and despair, this verse implicitly yet powerfully sets the stage for the recurring and foundational theme of seeking refuge and solace in God amidst overwhelming and seemingly insurmountable circumstances, a message that resonates throughout the entire Psalter, even when the immediate focus is on the depths of human despair.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The psalmist masterfully employs several potent literary devices to convey the profundity of his distress. Personification is strikingly evident as "fearfulness," "trembling," and "horror" are presented as active, almost sentient agents that "come upon" and "overwhelm" him, as if they are external, attacking forces. This imbues his emotional state with a tangible, almost physical reality. The use of hyperbole amplifies the intensity of his suffering; while he is clearly in deep distress, the language suggests an absolute, all-consuming terror that leaves no room for any other sensation or thought. This exaggeration powerfully communicates the extremity of his internal experience. Furthermore, the progression from initial physical reactions ("fearfulness and trembling") to a complete psychological engulfment ("horror hath overwhelmed me") demonstrates a clear form of climax or intensification, building the emotional tension to a peak. The vivid imagery of being "overwhelmed" by horror is a powerful metaphor, likening the experience to being submerged or buried by a flood, emphasizing the inescapable, suffocating, and all-encompassing nature of his dread.
THEOLOGICAL AND THEMATIC CONNECTIONS
The psalmist's raw and unvarnished confession in Psalms 55:5 reveals a profound theological truth about the human condition: even those deeply committed to God are not immune to overwhelming fear, anxiety, and distress. This verse challenges any simplistic or stoic notion of faith that denies the reality of human vulnerability, instead validating the legitimate experience of profound emotional and physical suffering. Theologically, it underscores God's compassionate understanding of our weakness and frailty, as He is intimately acquainted with our sorrows and our frame. It also serves as a crucial theological pivot, setting the stage for the psalmist's subsequent turning to God for refuge and deliverance. This demonstrates that the very depth of human despair can become the catalyst for a more desperate, authentic, and profound reliance on divine strength and intervention, highlighting God's immutable role as the ultimate source of peace, stability, and hope amidst life's most chaotic and terrifying moments.
REFLECTION AND APPLICATION
Psalms 55:5 offers profound comfort and validation to anyone navigating overwhelming fear, anxiety, or despair. It serves as a powerful reminder that such intense feelings are not a sign of spiritual failure or weakness, but rather a deeply human and often unavoidable response to difficult, traumatic, or threatening circumstances, even for giants of faith like David. In a world that frequently pressures us to suppress, deny, or intellectualize our pain, this verse grants explicit permission to acknowledge the full, raw weight of our distress—the fear that grips our hearts, the trembling that shakes our bodies, and the horror that threatens to consume our very being. The psalmist's radical honesty in his lament encourages us to bring our raw, unfiltered, and even chaotic emotions directly before God, trusting implicitly that He is capable of handling our deepest anguish and our most terrifying fears. It challenges us to move beyond a mere intellectual assent to faith and into a lived, dynamic experience where our vulnerability and brokenness become the very impetus for seeking God as our true and only refuge, strength, and ever-present help, just as David did in his moments of greatest despair. This verse is a powerful and liberating invitation to authentic, unreserved prayer, where our deepest pain becomes the fertile ground for encountering God's sustaining, comforting, and delivering presence.
Questions for Reflection
FAQ
Does "horror hath overwhelmed me" imply a demonic attack?
Answer: While the term "horror" (Hebrew, pallâtsûwth) can sometimes carry connotations of profound, almost supernatural dread or terror, in the immediate context of Psalm 55, it primarily describes the psalmist's extreme psychological and emotional state in response to human betrayal and oppression. The overwhelming nature of his distress is explicitly attributed to the "voice of the enemy" and the "oppression of the wicked" Psalms 55:3, particularly the profound treachery of a close friend Psalms 55:12-14. While the Bible certainly acknowledges spiritual warfare, the primary focus here is on the profound human suffering caused by sin, broken relationships, and malevolent human actions, leading to a natural, albeit extreme, emotional response of terror and being consumed by dread.
How can I relate to David's feelings if I haven't experienced such extreme betrayal?
Answer: While the specific, life-threatening circumstances of David's betrayal by a close friend may be unique to his royal context, the underlying emotions of fear, anxiety, and feeling utterly overwhelmed are universally relatable aspects of the human experience. Life inevitably presents situations that can trigger these profound feelings: unexpected crises, serious health scares, significant financial difficulties, deep relational conflicts, or even the cumulative weight of global events and personal responsibilities. The psalmist's experience provides a timeless template for honest lament, validating that it is not only permissible but often necessary to express these deep, unsettling emotions. The intensity of David's language serves to amplify the universal human experience of distress, allowing readers to connect with the raw vulnerability and existential threat, even if their specific triggers or the scale of their challenges differ. The key is to recognize that feeling "fearfulness and trembling" is an intrinsic part of the human condition, and like David, we are invited and encouraged to bring these raw feelings to God, who intimately understands our frame and remembers that we are dust Psalm 103:14.
CHRIST-CENTERED FULFILLMENT
Psalms 55:5, with its raw and visceral depiction of overwhelming fear, trembling, and horror, finds its ultimate Christ-centered fulfillment not in an absence of suffering, but in the profound and empathetic experience of Jesus Himself. While David's terror stemmed from human betrayal and the threat of earthly enemies, Jesus, the true Son of David, bore the infinitely greater weight of human sin and divine wrath, leading to an anguish that far surpassed any earthly "fearfulness and trembling." The Gospels vividly record His soul being "very sorrowful, even to death" in the Garden of Gethsemane Matthew 26:38, and His sweat becoming "like great drops of blood falling down to the ground" Luke 22:44, a physical manifestation of extreme anguish that dwarfs David's distress. This Gethsemane experience, culminating in His cry of dereliction on the cross, "My God, my God, why have you forsaken me?" Matthew 27:46, demonstrates that Jesus fully entered into the human experience of being utterly overwhelmed, not by His own sin, but by the crushing burden of the world's sin. Therefore, when believers feel fear, trembling, and horror, they can turn to a Savior who knows intimately what it means to be "overwhelmed," a High Priest who "in every respect has been tempted as we are, yet without sin" Hebrews 4:15. His suffering transforms our own, offering not just profound empathy but the promise of ultimate deliverance, peace, and triumph, because He has conquered the very powers of darkness that cause such dread and has disarmed them on the cross Colossians 2:15.