TRV
Translation
King James Version
¶ Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.
Complete Jewish Bible
Confuse, Adonai, confound their speech! For I see violence and fighting in the city.
Berean Standard Bible
O Lord, confuse and confound their speech, for I see violence and strife in the city.
American Standard Version
Destroy, O Lord, and divide their tongue; For I have seen violence and strife in the city.
World English Bible Messianic
Confuse them, Lord, and confound their language, for I have seen violence and strife in the city.
Geneva Bible (1599)
Destroy, O Lord, and deuide their tongues: for I haue seene crueltie and strife in the citie.
Young's Literal Translation
Swallow up, O Lord, divide their tongue, For I saw violence and strife in a city.
In the KJVVerse 14,742 of 31,102
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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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Augustine of HippoAD 430
Exposition on Psalm 55
"Sink, O Lord, and divide the tongues of them" [Psalm 55:9]. He is referring to men troubling him and shadowing him, and he has wished this thing not of anger, brethren. They that have wickedly lifted up themselves, for them it is expedient that they be sunk. They that have wickedly conspired, it is expedient for them that their tongues should be divided: to good let them consent, and let their tongues agree together. But if to one purpose there were a whispering against me, he says, all mine enemies, let them lose their "one purpose" in evil, divided be the tongues of them, let them not with themselves agree together. "Sink, O Lord, and divide the tongues of them." Wherefore "sink"? Because themselves they have lifted up. Wherefore "divide"? Because for an evil thing they have united. Recollect that tower of proud men made after the deluge: what said the proud men? Lest we perish in a deluge, let us make a lofty tower. [Genesis 11:4] In pride they were thinking themselves to be fortified, they built up a lofty tower, and the Lord divided the tongues of them. Then they began not to understand one another; hence arose the beginning of many tongues. For before, one tongue there was: but one tongue for men agreeing was good, one tongue for humble men was good: but when that gathering together did into a union of pride fall headlong, God spared them; even though He divided the tongues, lest by understanding one another they should make a destructive unity. Through proud men, divided were the tongues; through humble Apostles, united were the tongues. Spirit of pride dispersed tongues, Spirit Holy united tongues. For when the Holy Spirit came upon the disciples, with the tongues of all men they spoke, [Acts 2:4] by all men they were understood: tongues dispersed, into one were united. Therefore if still they rage and are Gentiles, it is expedient for them divided to have their tongues. They would have one tongue; let them come to the Church; because even among the diversity of tongues of flesh, one is the tongue in faith of heart.
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 55:9 presents an impassioned imprecatory prayer from David, born out of profound distress and a fervent plea for divine intervention against his adversaries. Confronted by pervasive "violence and strife" within the city, David calls upon the Lord to "destroy" his enemies and "divide their tongues," seeking a supernatural disruption of their unity and plans. This prayer reflects a deep conviction that only God can bring decisive and righteous judgment upon the wickedness he observes, restoring order and peace.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 55:9 employs several powerful literary devices to convey David's intense distress and fervent plea. Imprecation is the overarching device, as David directly calls upon God to bring judgment and destruction upon his enemies. The vivid phrase "divide their tongues" functions as a potent allusion to the narrative of the Tower of Babel in Genesis 11:7, leveraging a well-known biblical event to convey David's specific desire for divine confusion and disunity among his adversaries. This also acts as a powerful metaphor for the internal collapse and disintegration of their wicked plans. The strong, emotional language, particularly the imperative "Destroy," can be seen as a form of intensification, reflecting the depth of David's anguish and the perceived severity of the existential threat. The verse also implicitly uses cause and effect, where the "violence and strife" observed in the city are presented as the compelling cause for David's urgent plea for divine judgment as the desired effect.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 55:9 offers profound theological insights into the nature of God, the reality of human suffering, and the appropriate response to pervasive injustice. It powerfully affirms God's character as a righteous judge who is actively and sovereignly involved in the affairs of humanity, capable of discerning and punishing wickedness. David's prayer, though intense and raw, demonstrates a profound trust that ultimate justice belongs to God and that He will indeed act decisively against those who sow chaos, oppression, and betrayal. It also highlights the devastating societal impact of sin and betrayal, transforming a once-peaceful city into a place consumed by "violence and strife." The psalmist models a transparent and authentic faith that brings even the most raw, painful, and emotionally charged desires before the Almighty, trusting God to handle vengeance and defend the oppressed in His perfect timing and way.
REFLECTION AND APPLICATION
Psalm 55:9 provides a powerful, albeit challenging, model for how believers can authentically engage with God in times of extreme distress, injustice, and betrayal. It teaches us that genuine prayer does not shy away from expressing our deepest hurts, frustrations, and even desires for God's righteous judgment against evil. Instead of attempting to take vengeance into our own hands, David consciously commits the situation to God, demonstrating a profound and unwavering trust in His perfect justice and ultimate sovereignty. This encourages us to surrender our human desire for immediate retribution, knowing with confidence that God is the ultimate judge who will bring about justice in His perfect timing and according to His divine will. Furthermore, David's lament over "violence and strife in the city" serves as a poignant and relevant reminder of the devastating societal impact of sin, injustice, and moral decay. This verse can inspire us to intercede fervently for our own communities and nations, asking God to dismantle the sources of discord, confusion, and oppression, and to bring His peace, righteousness, and order to bear on our world.
Questions for Reflection
FAQ
Is it appropriate for believers to pray imprecatory prayers like David's today?
Answer: While seemingly harsh and emotionally charged, imprecatory prayers like Psalms 55:9 are a legitimate expression of raw human emotion and a profound trust in God's justice. They are not prayers for personal vengeance or a license for believers to enact their own retribution, but rather fervent appeals to God, the righteous Judge, to uphold His justice and right the wrongs committed by the wicked. They acknowledge that vengeance belongs exclusively to the Lord (Romans 12:19) and express a deep longing for God's kingdom to come and His perfect will to be done on earth as it is in heaven. For believers today, such prayers can serve as a model for bringing our deepest hurts, frustrations, and cries for justice over societal and personal injustices before God, trusting that He will act in His perfect timing and way, ultimately bringing about His righteous judgment and establishing His peace.
CHRIST-CENTERED FULFILLMENT
While Psalms 55:9 is a raw and urgent plea for the destruction of enemies and the division of their tongues, its ultimate fulfillment and profound transformation are found preeminently in Christ. Jesus himself was the ultimate target of "violence and strife," experiencing unimaginable betrayal, unjust condemnation, and brutal crucifixion at the hands of those who conspired against Him (Matthew 26:47-50). Yet, instead of calling down judgment or praying for the destruction of His persecutors, He exemplified divine love by praying for them, "Father, forgive them, for they know not what they do" (Luke 23:34). The "division of tongues" that David prayed for among his enemies finds a surprising and glorious reversal at Pentecost, where the Holy Spirit supernaturally unifies diverse languages, enabling the global proclamation of the Gospel to all nations and building a unified body of believers in Christ, transcending all linguistic and cultural barriers (Acts 2:4-8). Ultimately, Jesus is the one who will decisively "destroy" all evil, sin, and death, and bring a complete end to "violence and strife" with His triumphant return. He is the righteous King who will establish a kingdom of perfect peace and justice, where there will be no more crying, pain, or suffering, and God will dwell among His people forever (Revelation 21:4). Thus, David's longing for divine intervention against chaos points forward to Christ's ultimate victory over all darkness and the establishment of His eternal, peaceful reign.