Psalms 59:14

Translation
King James Version
And at evening let them return; and let them make a noise like a dog, and go round about the city.
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KJV (with Strong's)
And at evening H6153 let them return H7725 H8799; and let them make a noise H1993 H8799 like a dog H3611, and go round about H5437 H8779 the city H5892.
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Complete Jewish Bible
They return at nightfall, snarling like dogs as they go around the city.
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Berean Standard Bible
They return in the evening, snarling like dogs and prowling around the city.
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American Standard Version
And at evening let them return, let them howl like a dog, And go round about the city.
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World English Bible Messianic
At evening let them return. Let them howl like a dog, and go around the city.
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Geneva Bible (1599)
And in the euening they shall go to and from, and barke like dogs, and go about the citie.
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Young's Literal Translation
And they turn back at evening, They make a noise like a dog, And they go round about the city.
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See also
Psalms 22:16Psalms 59:6
In the KJVVerse 14,805 of 31,102

Study This Verse

SUMMARY

Psalms 59:14 vividly portrays the relentless and predatory nature of David's enemies, likening them to scavenging dogs that return at night to prowl and menace the city. This verse is part of a fervent lament and imprecatory prayer where David appeals to God for deliverance and justice against those who unjustly seek his life, highlighting their persistent malice and the constant, inescapable threat he faced. It underscores David's desperate situation while implicitly affirming his profound trust in God's ultimate intervention and righteous judgment.

CONTEXT

  • Literary Context: Psalm 59 is a deeply personal lament, specifically a "Michtam of David" (a golden psalm or a psalm of engraving), composed "when Saul sent men, and they watched the house to kill him" (as recorded in 1 Samuel 19:11). The psalm begins with an urgent cry for deliverance from bloodthirsty adversaries (verses 1-2), transitions into a vivid description of the enemies' deceitful character and their unprovoked aggression (verses 3-7). David then moves into a series of imprecatory prayers, calling upon God to judge and consume his adversaries (verses 8-13). Verse 14, along with verse 15, serves as a direct continuation of this imprecatory section, intensifying the portrayal of the enemies' persistent and animalistic pursuit. The repetition of the "dogs" imagery from Psalm 59:6 reinforces their consistent, degrading behavior, effectively setting the stage for David's concluding declaration of trust and praise in Psalm 59:16-17.

  • Historical & Cultural Context: The historical backdrop for Psalm 59 is David's flight from King Saul, who, driven by intense jealousy and paranoia, repeatedly sought to kill him. This particular incident refers to Saul's men surrounding David's house in Gibeah, necessitating Michal's quick thinking to help David escape through a window. In ancient Near Eastern culture, dogs were generally not domesticated pets but wild, scavenging animals that roamed in packs, often associated with uncleanness, aggression, and contempt. To be likened to a dog was a severe insult, implying a lack of honor, dignity, and moral restraint. The "evening" (or night) was a time when such wild dogs were most active, prowling for food, and also a time when clandestine or malicious activities were often carried out, adding a layer of menace and stealth to the enemies' actions. The imagery of "going round about the city" suggests a siege-like encirclement or persistent surveillance, emphasizing the inescapable nature of the threat David faced within his own home and city.

  • Key Themes: This verse powerfully contributes to several key themes within the psalm and the broader biblical narrative. Firstly, it highlights the relentless nature of unrighteous opposition. David's enemies are not merely a fleeting threat but are persistently returning, demonstrating their unwavering malice and determination to destroy him. Secondly, the degrading imagery of "dogs" underscores the depravity and base character of the wicked, who operate without moral compass, driven by predatory instincts. This theme is echoed in other psalms where enemies are depicted as wild animals, such as in Psalm 22:16 and Psalm 17:12. Thirdly, the verse is embedded within an imprecatory prayer, where David appeals to God for divine justice rather than seeking personal vengeance. This aligns with the broader biblical understanding that God is the ultimate judge who will bring the wicked to account, a concept found throughout the wisdom literature, for example, in Proverbs 26:27. Despite the intensity of the imprecation, the underlying theme is David's profound trust in God as his strength and refuge, even amidst overwhelming danger, as declared in Psalm 59:9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Evening (Hebrew, ‘ereb', H6153): From a root meaning "to mingle," this term denotes the twilight or dusk, the transition from day to night. In biblical contexts, evening often symbolizes a time of vulnerability, increased danger, and the cover for malicious or clandestine deeds. For David, it signifies the persistent, lurking threat of his enemies who exploit the diminishing light to carry out their sinister intentions, much like wild beasts emerge at dusk. It emphasizes the constant, round-the-clock nature of the danger he faced, extending into the perceived safety of night.
  • Noise (Hebrew, hâmâh', H1993): A primitive root meaning "to make a loud sound," this word implies more than a simple bark. It suggests a restless, hungry, snarling, or growling sound—the menacing clamor of a pack of wild dogs seeking prey or expressing agitation. This term vividly conveys the aggressive, unsettling, and predatory intent of David's enemies, their agitation and hunger for his destruction, a disquieting clamor that fills the night.
  • Dog (Hebrew, keleb', H3611): In ancient Israel, dogs were largely undomesticated scavengers, often seen as unclean, contemptible, and aggressive. They roamed in packs, feeding on refuse and carrion, and were associated with base, uncontrolled behavior. To compare someone to a "dog" was a profound insult, stripping them of human dignity and associating them with morally debased, predatory actions. This imagery powerfully communicates David's contempt for his enemies and their morally depraved, unprincipled pursuit.

Verse Breakdown

  • "And at evening let them return;": This clause describes the persistent, cyclical nature of the enemies' pursuit. The "evening" highlights the opportune time for their malicious activity, suggesting a stealthy, shadowy return to their watch. The imperative "let them return" is an imprecatory plea, asking God to allow their persistent, futile efforts to continue, thereby exposing their relentless malice and ultimately leading to their frustration and judgment. It underscores their unwavering determination to harm David, a threat that resurfaces with the setting sun.
  • "[and] let them make a noise like a dog,": This is a direct imprecation and a vivid simile. David prays that his enemies' true, base nature be revealed through their actions—their restless, snarling, and hungry clamor. The comparison to "dogs" strips them of any pretense of honor or legitimate authority, exposing them as wild, scavenging, and morally depraved individuals driven by malice and a thirst for destruction. It's a prayer for their humiliation and exposure, that their true character would be evident in their animalistic behavior.
  • "and go round about the city.": This final clause describes their physical actions: circling, patrolling, or besieging. It paints a picture of constant surveillance and encirclement, like a pack of predators stalking their prey. For David, this meant being trapped and under constant threat, with no escape from their watchful, menacing presence. The imprecation is that their futile circling will continue, leading to their ultimate exhaustion and failure, rather than success in their malevolent designs.

Literary Devices

Psalms 59:14 is rich in Imagery, primarily through the striking comparison of David's enemies to "dogs." This employs a powerful Simile ("like a dog"), immediately conjuring associations of wildness, uncleanness, scavenging, and predatory behavior, thereby stripping the enemies of any human dignity and portraying them as base and contemptible. The setting of "evening" further enhances the imagery, suggesting a time of darkness, stealth, and heightened danger, when such creatures are most active. The verse also employs Imprecation, a form of prayer where the psalmist calls upon God to execute judgment on the wicked. While seemingly harsh, these are appeals to divine justice, entrusting vengeance to God alone. The repetition of the "dog" motif from earlier in the psalm (Psalm 59:6) creates a strong sense of Cohesion and reinforces the persistent, degrading nature of the adversaries, emphasizing their consistent character.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, situated within David's fervent prayer for deliverance, powerfully articulates the reality of persistent evil and the believer's recourse to divine justice. It underscores that opposition to God's chosen ones often manifests in base, relentless, and dehumanizing ways, driven by malice rather than righteousness. The psalmist's appeal for God to allow his enemies to continue their futile, dog-like prowling is not merely a cry for vengeance but a profound theological statement: God sees the wicked's true nature and will ultimately expose and frustrate their plans. It affirms God's role as the righteous Judge who will not permit evil to triumph indefinitely, providing solace and assurance that even in the face of overwhelming and degrading opposition, the believer's ultimate vindication rests with the Lord. This passage reminds us that God is actively involved in the affairs of humanity, discerning the hearts and intentions of all, and will bring about His justice in His perfect timing.

REFLECTION AND APPLICATION

Psalms 59:14 offers a profound lens through which to view the nature of persistent opposition in the life of faith and how believers are called to respond. Just as David faced relentless, demeaning adversaries who prowled and sought his destruction, we too may encounter individuals, circumstances, or spiritual forces that exhibit a similar base and unyielding malice. This verse reminds us that evil often does not give up easily; it returns, it makes noise, and it seeks to encircle and intimidate. However, David's response is not to engage in personal retaliation but to bring his distress and his appeal for justice directly to God. This teaches us the vital practice of entrusting our battles to the Lord, recognizing that He is our ultimate refuge and righteous Judge. In moments where we feel surrounded, maligned, or relentlessly pursued, we are called to discern the true nature of the opposition (often revealed as base and devoid of honor, much like the "dogs") and to respond with fervent prayer, confident that God sees, hears, and will ultimately act on behalf of His faithful. This passage encourages us to cultivate spiritual discernment, to stand firm in our trust in God's sovereignty, and to persevere in prayer, knowing that our vindication comes from Him alone.

Questions for Reflection

  • In what areas of your life do you feel a persistent, "dog-like" opposition or harassment, whether from people or circumstances?
  • How does David's prayer for God to expose his enemies' true nature encourage you to trust God with your own adversaries and their intentions?
  • What practical steps can you take to "make a noise" of fervent prayer and unwavering trust, rather than succumbing to fear or seeking personal vengeance, when facing relentless opposition?
  • How does recognizing the "base" or unprincipled nature of some opposition help you to engage in spiritual warfare with discernment and a deeper reliance on God's power?

FAQ

Why are dogs used as negative imagery in this psalm?

Answer: In ancient Israel, unlike many modern cultures, dogs were generally not cherished pets but rather wild, scavenging animals that roamed in packs. They were considered unclean (e.g., Leviticus 11:27), associated with filth, disease, and feeding on carrion. To be likened to a "dog" was a profound insult, stripping an individual of dignity and associating them with uncontrolled, aggressive, and contemptible behavior. David uses this imagery to vividly portray his enemies as base, predatory, and morally debased, lacking honor or restraint in their relentless pursuit of him, much like a pack of wild dogs would stalk and harass prey. This negative connotation is consistent throughout much of the Old Testament and even into the New Testament (e.g., Matthew 7:6).

Is this psalm promoting revenge or personal vengeance?

Answer: No, this psalm, like other imprecatory psalms, is not promoting personal revenge. Instead, it is a fervent appeal to God, the righteous Judge, to execute justice against the wicked. David is not taking matters into his own hands but is entrusting his cause to the Lord. He is praying for God to intervene and bring about the just consequences for his enemies' malicious actions. This aligns with the biblical principle that vengeance belongs to God (e.g., Deuteronomy 32:35 and Romans 12:19). David's prayer is an act of faith, believing that God sees the injustice and will ultimately act to vindicate His servant and uphold His righteousness. It is a plea for divine intervention, not a call to personal retaliation.

What does it mean for the enemies to "go round about the city"?

Answer: The phrase "go round about the city" vividly describes the enemies' persistent and menacing actions. It suggests a form of encirclement, surveillance, or patrolling, much like a pack of wild dogs might circle their prey or a besieging army might surround a city. For David, who was literally trapped in his house by Saul's men (as per the psalm's superscription and 1 Samuel 19:11), this imagery conveys the inescapable and relentless nature of the threat. It emphasizes their constant watchfulness, their determination to find a weakness, and their pervasive presence, creating an atmosphere of fear and confinement. David prays that this futile circling will continue, ultimately leading to their exhaustion and failure rather than their success in capturing or harming him.

CHRIST-CENTERED FULFILLMENT

Psalms 59:14, with its depiction of relentless, dog-like enemies prowling around the city at evening, finds its ultimate and profound fulfillment in the suffering and ultimate triumph of Jesus Christ. David's experience of being unjustly pursued and maligned by those seeking his life foreshadows the perfect Lamb of God, who was surrounded by a hostile crowd and religious leaders crying for His crucifixion. Just as David's enemies "made a noise like a dog," the chief priests and elders howled for Jesus' death, inciting the crowd to demand His crucifixion (e.g., Matthew 27:20-23). The soldiers who gambled for His garments at the foot of the cross, described in Psalm 22:16 as "dogs" surrounding the psalmist, find their ultimate expression in the Roman guard at Calvary (e.g., John 19:23-24). The "evening" when David's enemies returned can be seen as a shadow of the hour of darkness when Christ was betrayed and crucified, seemingly overwhelmed by the forces of evil (e.g., Luke 22:53). However, unlike David, who still prayed for deliverance, Jesus perfectly endured the full onslaught of these "dogs" of humanity and hell, ultimately triumphing over them through His death and resurrection. His victory disarmed the principalities and powers, making a public spectacle of them (e.g., Colossians 2:15), fulfilling David's imprecation by bringing ultimate judgment and humiliation upon the spiritual forces of evil and those who align with them. Thus, Christ is the true Deliverer, who, by enduring the ultimate "dog-like" assault, secured eternal deliverance for His people and demonstrated God's ultimate triumph over all forms of unrighteous opposition.

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Commentary on Psalms 59 verses 8–17

I. II. Main points1. 2. Sub-points

David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.

I. He resolves to wait upon God (Psa 59:9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (Psa 59:10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa 55:3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, Psa 59:10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Psa 59:8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Psa 2:4; Pro 1:26; Isa 37:22. (2.) That God would make them standing monuments of his justice (Psa 59:11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (Psa 59:12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, Sa1 14:28, Sa1 14:44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (Psa 59:13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa 45:4. (5.) That he would make their sin their punishment, Psa 59:14, compare Psa 59:6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (Psa 59:11), and gradually consumed (Psa 59:13); those that die by famine die by inches, and feel themselves die, Lam 4:9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Psa 104:20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos 7:14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (Psa 59:15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa 56:11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.

II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, Psa 59:16, Psa 59:17. Observe,

1.What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.

2.How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (Psa 59:17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 59
"They shall be converted at evening" [Psalm 59:14]: that is, even if late, that is, after the slaying of our Lord Jesus Christ: "They shall be converted at evening: and hereafter they shall suffer hunger as dogs." But "as dogs," not as sheep or calves: "as dogs," as Gentiles, as sinners; because they too have known their sin that thought themselves righteous....It is a good thing therefore for a sinner to be humbled; and no one is more incurable than he that thinks himself whole. "And they shall go around the city." Already we have explained "city;" it is the "city of standing round;" all nations.
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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