Psalms 56:6

Translation
King James Version
They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.
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KJV (with Strong's)
They gather themselves together H1481 H8799, they hide H6845 H8799 H8675H6845 H8686 themselves, they mark H8104 H8799 my steps H6119, when they wait H6960 H8765 for my soul H5315.
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Complete Jewish Bible
They gather together and hide themselves, spying on my movements, hoping to kill me.
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Berean Standard Bible
They conspire, they lurk, they watch my steps while they wait to take my life.
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American Standard Version
They gather themselves together, they hide themselves, They mark my steps, Even as they have waited for my soul.
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World English Bible Messianic
They conspire and lurk, watching my steps, they are eager to take my life.
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Geneva Bible (1599)
They gather together, and keepe them selues close: they marke my steps, because they waite for my soule.
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Young's Literal Translation
They assemble, they hide, they watch my heels, When they have expected my soul.
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See also
Psalms 71:10Psalms 59:3Psalms 140:2Acts 23:12Acts 23:14Luke 20:20Acts 4:5
In the KJVVerse 14,762 of 31,102

Study This Verse

SUMMARY

Psalm 56:6 vividly portrays the psalmist's adversaries as a coordinated, covert, and relentlessly malicious force. They are depicted as gathering with sinister intent, concealing their presence, and meticulously observing every movement of the psalmist with the ultimate aim of taking his life. This verse powerfully underscores the profound vulnerability of the righteous in the face of calculated evil, setting a stark stage for the psalmist's subsequent expressions of fear and his unwavering declaration of trust in God amidst extreme peril.

CONTEXT

  • Literary Context: Psalm 56 is a "Michtam of David," a deeply personal lament that masterfully navigates the tension between overwhelming fear and resolute faith in God. Verse 6 is situated within the initial section (vv. 1-7) where the psalmist articulates the relentless nature of his enemies. Having appealed for divine mercy in Psalm 56:1-2, David then meticulously details the predatory actions of his foes in Psalm 56:5-6. This precise depiction of their malice serves to amplify the dramatic tension and highlight the profound faith required to proclaim, as he does in Psalm 56:3-4, "What can flesh do unto me?" The enemies' calculated actions in verse 6 provide the very foundation for David's distress, making his subsequent declarations of trust in the Lord all the more poignant and significant.
  • Historical & Cultural Context: The superscription attributes Psalm 56 to David "when the Philistines took him in Gath." This refers to a desperate and precarious period in David's life, as chronicled in 1 Samuel 21:10-15, when he was a fugitive fleeing from the relentless pursuit of King Saul. Gath, a prominent Philistine city, represented extreme danger for David, as the Philistines were perennial adversaries of Israel. The enemies described in this verse could literally be the Philistines and their intelligence gatherers, or more broadly, the network of adversaries including Saul's agents who were actively hunting him down. In the ancient Near East, particularly in times of political upheaval and warfare, tactics such as meticulous surveillance ("mark my steps"), covert operations ("hide themselves"), and organized conspiracies ("gather themselves together") were common and effective methods of warfare and political intrigue. David's experience in this psalm vividly reflects the perilous existence of a leader in exile, constantly under threat from powerful, hostile forces.
  • Key Themes: This verse profoundly contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Malicious Surveillance and Plotting. The enemies are not merely hostile; they are calculating, strategic, and unified in their efforts to entrap the psalmist. This motif of the wicked "lying in wait" for the righteous is a recurring lament throughout the Psalms, as seen in Psalm 10:9 and Psalm 37:32. Secondly, the verse unequivocally underscores the Existential Threat to the psalmist's life. The chilling phrase "wait for my soul" leaves no doubt as to their ultimate objective: to extinguish his very existence, emphasizing the extreme danger and the preciousness of life itself. Lastly, it speaks to the Vulnerability of the Righteous. Even David, a man after God's own heart, faced intense and life-threatening opposition, serving as a poignant reminder to believers that faith does not exempt one from trials or the cunning malice of adversaries.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gather (Hebrew, gûwr', H1481): This primitive root means to turn aside for lodging, to sojourn, but also to gather for hostility or to fear. In this context, "they gather themselves together" implies a deliberate assembly for a hostile purpose, a concerted effort to conspire and unite against the psalmist. It denotes a planned, organized, and threatening coalition.
  • hide (Hebrew, tsâphan', H6845): This primitive root means to hide by covering over, to hoard, or to lurk. When applied to the enemies, "they hide themselves" emphasizes their covert and deceptive methods. They are not confronting openly but are operating in secrecy, perhaps preparing an ambush, concealing their true intentions, or gathering intelligence from hidden positions, adding to the sense of treachery and unseen danger.
  • mark (Hebrew, shâmar', H8104): This primitive root properly means to hedge about or guard, but also to protect, attend to, observe, or watch. In the context of the enemies, "they mark my steps" signifies a meticulous, predatory watchfulness. It is not a casual glance but a deliberate, sustained, and dangerous surveillance, aimed at discerning patterns, identifying vulnerabilities, or finding an opportune moment to strike.
  • soul (Hebrew, nephesh', H5315): This word is rich in meaning, referring not merely to the spiritual soul but often encompassing the entire being, the life force, the person themselves, or even the throat/breath. Therefore, "wait for my soul" means they are waiting to destroy his very existence, to end his life, to cut off his breath. It signifies an attack on his complete personhood and vitality.

Verse Breakdown

  • "They gather themselves together": This clause reveals a unified and concerted hostile intent. The enemies are not acting individually but are conspiring, forming a group or a coalition with a shared, malevolent purpose. This suggests a planned, organized assault rather than random acts of hostility, highlighting the calculated nature of their threat.
  • "they hide themselves": Following their gathering, this phrase describes their method of operation. They are not confronting openly but are employing stealth, secrecy, and deception. This could imply lying in ambush, concealing their true intentions, or operating from unseen positions to gain a strategic advantage, underscoring their cunning and treacherous nature.
  • "they mark my steps": This is a vivid image of meticulous surveillance and tracking. The enemies are carefully observing and analyzing the psalmist's every movement, looking for patterns, weaknesses, or an opportune moment to strike. It conveys a profound sense of being constantly watched, hunted, and unable to escape their scrutiny.
  • "when they wait for my soul": This final clause reveals the ultimate, deadly objective of their combined actions. All their gathering, hiding, and marking of steps culminates in their desire to take the psalmist's life. It signifies an existential threat, highlighting the extreme danger David faced and the profound fear that permeated his experience, emphasizing that their intent is nothing less than complete destruction.

Literary Devices

Psalm 56:6 employs powerful Imagery to paint a vivid and unsettling picture of the psalmist's predicament. The enemies are depicted as cunning, predatory hunters—gathering, hiding, and meticulously tracking their prey, the psalmist, with lethal intent. This creates a palpable sense of dread, vulnerability, and claustrophobia. The verse also utilizes Personification by attributing human actions of plotting, concealing, and waiting to the abstract concept of "enemies," making their malice more tangible and menacing. Furthermore, the progression of actions—gathering, hiding, marking, waiting—demonstrates a clear Climax, building the intensity of the threat towards the ultimate, sinister goal of taking the psalmist's "soul." This cumulative effect powerfully emphasizes the calculated, relentless, and deadly nature of the opposition.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse resonates deeply with the pervasive biblical theme of the righteous suffering at the hands of the wicked, a recurring motif woven throughout the fabric of Scripture. It underscores the profound reality that even those who walk faithfully with God may face intense, calculated opposition, often from unseen or deceptive forces. The psalmist's experience serves as a powerful reminder that God is fully aware of every plot, every hidden scheme, and every malicious intention directed against His people. While the enemies operate in darkness and secrecy, God sees all, and His perfect justice will ultimately prevail. This verse, therefore, is not merely a description of human malice but also an implicit call to trust in the omniscient God who knows all things, even the secret intentions of the heart, and who promises to be a refuge in times of trouble.

REFLECTION AND APPLICATION

Psalm 56:6 serves as a powerful and timeless reminder for believers today that opposition, whether spiritual, relational, or societal, can be cunning, coordinated, and ultimately aimed at our downfall. While we may not always face literal plots against our physical lives, we can certainly experience various forms of "marking our steps" through subtle temptations, criticisms designed to undermine our faith, or spiritual attacks that seek to cause us to stumble, deviate from God's path, or lose our spiritual vitality. This verse calls us to a heightened awareness of such hidden dangers and to respond not with despair or paralysis, but with vigilance, discernment, and unwavering trust in God. It encourages us to recognize that our ultimate adversary, the devil, "prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8), employing deceptive and strategic tactics eerily similar to those described here. Our security is not found in the absence of threat, but in the constant, powerful, and protective presence of our sovereign God, who knows every step we take and every plot against us.

Questions for Reflection

  • How do you identify "hidden" or "covert" opposition in your life, whether from spiritual forces, relational dynamics, or internal struggles?
  • In what practical ways can you "mark your own steps" to ensure you walk in integrity, wisdom, and obedience, thereby avoiding potential pitfalls?
  • How does the psalmist's profound vulnerability in this verse encourage you to rely more fully on God's protection and provision in your own times of trial and perceived danger?

FAQ

What does "they mark my steps" specifically mean in the ancient context?

Answer: In the ancient context, "they mark my steps" refers to a meticulous, calculated, and predatory form of surveillance. It implies that the enemies are carefully observing and tracking the psalmist's every movement, looking for patterns, weaknesses, or an opportune moment to ambush or attack. This was a common and crucial tactic in ancient warfare, hunting, and political intrigue, where intelligence gathering and covert operations were vital for success. It suggests a deliberate, calculated effort to entrap, ensnare, or ultimately destroy the target, much like a skilled hunter tracking prey.

How does this verse relate to the broader theme of trusting God in Psalm 56?

Answer: Psalm 56:6 is absolutely crucial because it establishes the intense, existential, and cunning nature of the threat that the psalmist faces. This vivid portrayal of danger makes his subsequent declarations of trust in God all the more profound, powerful, and authentic. The greater the perceived danger and the more insidious the enemy's plot, the greater the faith required to declare, as David does in Psalm 56:3-4, "When I am afraid, I will put my trust in you. In God, whose word I praise—in God I trust and am not afraid. What can mere mortals do to me?" This verse provides the dark, menacing backdrop against which the light of David's unwavering faith shines brightly, demonstrating that true trust in God is not merely theoretical but is forged and proven in the crucible of extreme peril and cunning opposition.

CHRIST-CENTERED FULFILLMENT

Psalm 56:6, with its chilling depiction of the righteous sufferer being meticulously tracked, plotted against, and hunted by those who "gather themselves together," "hide themselves," and "mark his steps" while "waiting for his soul," finds its ultimate and most profound fulfillment in the person and experience of Jesus Christ. David's plight perfectly foreshadows the earthly life of Jesus, who was relentlessly pursued by adversaries from His birth, as Herod sought to destroy Him (Matthew 2:13). Throughout His public ministry, the religious leaders constantly "marked His steps," seeking to entrap Him in His words (Matthew 22:15) and actions (Luke 11:53-54). They "gathered themselves together" in councils to conspire against Him (John 7:1, John 11:47-53), ultimately "waiting for His soul" to be taken. Unlike David, who fled and sought refuge, Jesus willingly laid down His life (John 10:17-18), becoming the ultimate innocent sufferer whose "soul" was indeed poured out unto death (Isaiah 53:12). His glorious resurrection, however, demonstrates that though His enemies marked His steps to the grave, they could not ultimately hold His soul captive, thereby fulfilling the promise of divine deliverance and vindication for the righteous sufferer.

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Commentary on Psalms 56 verses 1–7

David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mid of it, Sa1 21:10, Sa1 21:11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called Michtam - a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Psa 84:3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm,

I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (Psa 56:1): Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (Psa 56:2): "They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, Psa 56:1 and again Psa 56:2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Psa 27:2. Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Psa 9:20. 3. That they were very unanimous (Psa 56:6): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: "They fight against me (Psa 56:2); they oppress me, Psa 56:1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (Psa 56:6): "They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luk 20:20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (Psa 56:5): "They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa 29:21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, Psa 56:6. They fought daily against him (Psa 56:1), and would daily swallow him up (Psa 56:2), and every day they wrested his words, Psa 56:5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets.

II. He encourages himself in God, and in his promises, power, and providence, Psa 56:3, Psa 56:4. In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: "What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them (Psa 56:4): "In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: "When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.

III. He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (Psa 56:7): Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom 2:3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences. Who knows the power of God's anger, how high it can reach, and how forcibly it can strike?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 56
"They shall sojourn, and shall hide" [Psalm 56:6]. To sojourn is to be in a strange land. Sojourners is a term used of those then that live in a country not their own. Every man in this life is a foreigner: in which life ye see that with flesh we are covered round, through which flesh the heart cannot be seen. Therefore the Apostle says, "Do not before the time judge anything, until the Lord come, and He shall enlighten the hidden things of darkness, and shall manifest the thoughts of the heart; and then praise shall be to each one from God." [1 Corinthians 4:5] Before that this be done, in this sojourning of fleshly life every one carries his own heart, and every heart to every other heart is shut. Furthermore, those men of whom the counsels are against this man for evil, "shall sojourn, and shall hide:" because in this foreign abode they are, and carry flesh, they hide guile in heart; whatsoever of evil they think, they hide. Wherefore? Because as yet this life is a foreign one. Let them hide; that shall appear which they hide, and they too will not be hidden. There is also in this hidden thing another interpretation, which perchance will be more approved of. For out of those men that have been put afar off from holy men, there creep in certain false brethren, and they cause worse tribulations to the Body of Christ; because they are not altogether avoided as if entirely aliens....Not even those men nevertheless let us fear, brethren: "I will not fear what flesh does to me." Even if they sojourn, even if they go in, even if they feign, even if they hide, flesh they are: do thou in the Lord hope, nothing to you shall flesh do. But he brings in tribulation, brings in treading down. There is added wine, because the grape is pressed: your tribulation will not be unfruitful: another sees you, imitates you: because thou also in order that you might learn to bear such a man, to your Head hast looked up, that first cluster, unto whom there has come in a man that he might see, has sojourned, and has hidden, to wit, the traitor Judas. All men, therefore, that with false heart go in, sojourning and hiding, do not thou fear: the father of these same men, Judas, with your Lord has been: and He indeed knew him; although Judas the traitor was sojourning and hiding, nevertheless, the heart of him was open to the Lord of all: knowingly He chose one man, whereby He might give comfort to you that would not know whom you should avoid. For He might have not chosen Judas, because He knew Judas: for He says to His disciples, "Have not I chosen you twelve, and one out of you is a devil?" [John 6:70] Therefore even a devil was chosen. Or if chosen he was not, how is it that He has chosen twelve, and not rather eleven? Chosen even he is, but for another purpose. Chosen were eleven for the work of probation, chosen one for the work of temptation. Whence could He give an example to you, that wouldest not know what men you should avoid as evil, of what men you should beware as false and artificial, sojourning and hiding, except He say to you, Behold, with Myself I have had one of those very men! There has gone before an example, I have borne, to suffer I have willed that which I knew, in order that to you knowing not I might give consolation. That which to Me he has done, the same he will do to you also: in order that he may be able to do much, in order that he may make much havoc, he will accuse, false charges he will allege....
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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