King James Version
Psalms 64
10 verses with commentary
Hide Me from the Wicked
To the chief Musician, A Psalm of David. Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
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Hear my voice, O God, in my prayer: preserve my life from fear of the enemy. This opening plea establishes the psalm's context: David faces enemy threats producing fear, and he turns to God for preservation. The imperative "Hear" (shema, שְׁמַע) demands God's attention—not merely auditory reception but active, responsive listening that leads to intervention. The same verb opens the Shema, Israel's central confession: "Hear, O Israel: The LORD our God is one LORD" (Deuteronomy 6:4). David invokes the covenant-keeping God who hears His people's cries.
"My voice" (qoli, קוֹלִי) emphasizes personal, vocal prayer. David doesn't merely think prayers but speaks them—giving voice to his distress, articulating his fear, verbalizing his petition. This models prayer as communication requiring expression, not just internal contemplation. "In my prayer" (besiachi, בְּשִׂיחִי) uses the word siach (שִׂיחַ), meaning meditation, complaint, concern, prayer—often implying extended, conversational prayer rather than brief petition. David brings his concerns to God through sustained, thoughtful dialogue.
"Preserve my life" (titsor chayai, תִּצֹּר חַיָּי) uses the verb natsar (נָצַר), meaning to guard, watch over, protect. The same word describes keeping/guarding God's commandments (Psalm 119:34, Proverbs 3:1). David asks God to guard his life with the same vigilant care believers are to give God's Word. The request isn't for comfortable existence but for life preservation amid genuine danger.
"From fear of the enemy" (mipachad oyev, מִפַּחַד אוֹיֵב) identifies the specific threat. Pachad (פַּחַד) means dread, terror, trembling fear—not mild concern but overwhelming anxiety. David doesn't ask merely for protection from enemies but from the fear itself—from the internal terror that paralyzes and torments even before any actual attack. This recognition is psychologically astute: fear can destroy us before enemies reach us. David requests divine preservation not just from external threat but from internal dread that undermines faith and courage.
"My voice" (qoli, קוֹלִי) emphasizes personal, vocal prayer. David doesn't merely think prayers but speaks them—giving voice to his distress, articulating his fear, verbalizing his petition. This models prayer as communication requiring expression, not just internal contemplation. "In my prayer" (besiachi, בְּשִׂיחִי) uses the word siach (שִׂיחַ), meaning meditation, complaint, concern, prayer—often implying extended, conversational prayer rather than brief petition. David brings his concerns to God through sustained, thoughtful dialogue.
"Preserve my life" (titsor chayai, תִּצֹּר חַיָּי) uses the verb natsar (נָצַר), meaning to guard, watch over, protect. The same word describes keeping/guarding God's commandments (Psalm 119:34, Proverbs 3:1). David asks God to guard his life with the same vigilant care believers are to give God's Word. The request isn't for comfortable existence but for life preservation amid genuine danger.
"From fear of the enemy" (mipachad oyev, מִפַּחַד אוֹיֵב) identifies the specific threat. Pachad (פַּחַד) means dread, terror, trembling fear—not mild concern but overwhelming anxiety. David doesn't ask merely for protection from enemies but from the fear itself—from the internal terror that paralyzes and torments even before any actual attack. This recognition is psychologically astute: fear can destroy us before enemies reach us. David requests divine preservation not just from external threat but from internal dread that undermines faith and courage.
Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:
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The plea to 'hide me from the secret counsel of the wicked' reveals that conspiracies operate in darkness. The Hebrew 'sod' (secret counsel/assembly) indicates organized plotting. David's need for divine concealment demonstrates that human wisdom cannot detect or defend against hidden schemes—only God's omniscience and protection suffice.
Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:
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The metaphor of tongues as swords and words as arrows depicts verbal assault as warfare. The Hebrew 'shanan' (sharpen/whet) indicates deliberate preparation, not spontaneous anger. 'Bend their bows' suggests aimed, intentional harm. This anticipates James's teaching on the tongue as a deadly weapon (James 3:5-8), showing that slander requires the same spiritual vigilance as physical warfare.
That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.
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Shooting 'in secret at the perfect' reveals the cowardly nature of slander—attacking from hiding those who walk uprightly. 'Suddenly' indicates unexpected assault, and 'fear not' shows hardened conscience. The targeting of the 'perfect' (Hebrew 'tam'—complete/blameless) demonstrates that righteousness provokes hostility, anticipating persecution of the righteous (2 Timothy 3:12).
They encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them? matter: or, speech of: Heb. to hide his snares
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The wicked encouraging 'themselves in an evil matter' reveals conspiracy's self-reinforcing nature. 'Commune of laying snares privily' indicates shared plotting. Their question 'Who shall see them?' demonstrates practical atheism—assuming no divine accountability. This hubris anticipates the fool's claim 'There is no God' (Psalm 14:1).
They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep. they: or, we are consumed by that which they have throughly searched a diligent: Heb. a search searched
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The 'search out iniquities' reveals meticulous plotting. 'They accomplish a diligent search' (literally 'searched search,' intensive Hebrew) shows thoroughness in devising wickedness. Yet 'the inward thought of every one... and the heart, is deep' indicates that plotters underestimate both their own depravity and God's deeper knowledge, demonstrating that sin's depths exceed human comprehension (Jeremiah 17:9).
But God shall shoot at them with an arrow; suddenly shall they be wounded. shall they: Heb. their wound shall be
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But God shall shoot at them with an arrow; suddenly shall they be wounded. This verse marks the psalm's dramatic pivot from David's fear of enemies (v.1-6) to confident declaration of God's judgment against them. The emphatic "But God" (vayoreym Elohim, וַיֹּרֵם אֱלֹהִים) introduces divine reversal—the enemies have prepared their arrows (v.3-4), but God will shoot His arrow at them. The hunters become the hunted; the attackers become the targets.
"Shall shoot at them with an arrow" (chetz, חֵץ) uses singular "arrow"—one divine arrow suffices where enemies prepared many. This emphasizes God's efficiency and power. Where enemies plot elaborate schemes requiring multiple coordinated attacks, God's single intervention undoes all their plans. The verb form is prophetic perfect or waw-consecutive imperfect, expressing certainty about future divine action. David speaks of God's intervention as accomplished fact, so confident is he in divine justice.
"Suddenly" (pit'om, פִּתְאֹם) means unexpectedly, in an instant, without warning. The enemies plot secretly, supposing themselves hidden and safe; God's judgment comes swiftly and surprisingly. They imagine themselves in control, crafting careful schemes—then sudden divine intervention shatters their plans. This recalls Proverbs 6:15: "Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy." God's timing is rarely our timing, but when His judgment falls, it comes decisively and unexpectedly.
"They be wounded" (hiyu makhoveyhem, הָיוּ מַכּוֹתֵיהֶם) literally means "their wounds shall be" or "they shall be their wounds." The Hebrew grammar is somewhat ambiguous, but the sense is clear: those who sought to wound others will themselves be wounded. The judgment fits the crime—measure for measure, arrow for arrow. This principle of poetic justice runs throughout Scripture: Haman hanged on the gallows he prepared for Mordecai (Esther 7:10); Babylon's violence returns on her own head (Obadiah 15); those taking the sword perish by the sword (Matthew 26:52). Divine justice is precisely calibrated—the wicked are caught in the works of their own hands (Psalm 9:16).
"Shall shoot at them with an arrow" (chetz, חֵץ) uses singular "arrow"—one divine arrow suffices where enemies prepared many. This emphasizes God's efficiency and power. Where enemies plot elaborate schemes requiring multiple coordinated attacks, God's single intervention undoes all their plans. The verb form is prophetic perfect or waw-consecutive imperfect, expressing certainty about future divine action. David speaks of God's intervention as accomplished fact, so confident is he in divine justice.
"Suddenly" (pit'om, פִּתְאֹם) means unexpectedly, in an instant, without warning. The enemies plot secretly, supposing themselves hidden and safe; God's judgment comes swiftly and surprisingly. They imagine themselves in control, crafting careful schemes—then sudden divine intervention shatters their plans. This recalls Proverbs 6:15: "Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy." God's timing is rarely our timing, but when His judgment falls, it comes decisively and unexpectedly.
"They be wounded" (hiyu makhoveyhem, הָיוּ מַכּוֹתֵיהֶם) literally means "their wounds shall be" or "they shall be their wounds." The Hebrew grammar is somewhat ambiguous, but the sense is clear: those who sought to wound others will themselves be wounded. The judgment fits the crime—measure for measure, arrow for arrow. This principle of poetic justice runs throughout Scripture: Haman hanged on the gallows he prepared for Mordecai (Esther 7:10); Babylon's violence returns on her own head (Obadiah 15); those taking the sword perish by the sword (Matthew 26:52). Divine justice is precisely calibrated—the wicked are caught in the works of their own hands (Psalm 9:16).
So they shall make their own tongue to fall upon themselves: all that see them shall flee away.
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Divine reversal appears: 'their own tongue shall make them fall.' The principle of measure-for-measure justice operates—verbal weapons rebound on slanderers. 'All that see them shall flee away' indicates that judgment on the wicked warns observers, serving pedagogical purpose. This anticipates Ananias and Sapphira's fate bringing fear on the church (Acts 5:11).
And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing.
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And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. This verse describes the universal response to God's judgment on the wicked: reverential fear and acknowledgment of divine justice. "All men" (kol-adam, כָּל־אָדָם) indicates comprehensive witness—not just Israel but humanity generally. God's righteous acts become testimony to all peoples, revealing His character and governance of human affairs.
"Shall fear" (vayir'u, וַיִּירְאוּ) uses the verb yare (יָרֵא), meaning to fear, reverence, be in awe. This isn't terror that paralyzes but reverential awe that produces worship and obedience. When people witness God's judgment on evil, proper response is renewed reverence for God's power and justice. The waw-consecutive imperfect suggests consequential action: because God shoots His arrow (v.7), therefore all people fear. Divine action produces human response.
"Shall declare the work of God" (vayagidu pa'al Elohim, וַיַּגִּידוּ פָּעַל אֱלֹהִים) uses the verb nagad (נָגַד), meaning to tell, announce, proclaim, make known. God's acts of judgment become proclamation material—testimony shared among nations. Pa'al (פָּעַל) means deed, work, action—specifically the work described in verse 7, God shooting His arrow at the wicked. When God acts in history, people can't help but talk about it, spreading the news of divine intervention. This recalls Exodus 9:16 where God tells Pharaoh He raised him up "that my name may be declared throughout all the earth."
"For they shall wisely consider of his doing" (uma'asehu hiskilu, וּמַעֲשֵׂהוּ הִשְׂכִּילוּ) indicates thoughtful reflection, not merely superficial acknowledgment. Sakal (שָׂכַל) means to be prudent, act wisely, have insight, understand. The Hiphil form (causative) suggests they cause themselves to understand, or they make others understand—active intellectual engagement with God's acts. This is the goal of divine judgment: not merely punishment but revelation. When God judges, He reveals His character—His justice, holiness, power, and governance. Wise people observe these acts and gain understanding of how God operates, what He values, and how He governs His creation. This wisdom leads to practical life adjustments—living in light of divine reality rather than ignoring God's existence or moral governance.
"Shall fear" (vayir'u, וַיִּירְאוּ) uses the verb yare (יָרֵא), meaning to fear, reverence, be in awe. This isn't terror that paralyzes but reverential awe that produces worship and obedience. When people witness God's judgment on evil, proper response is renewed reverence for God's power and justice. The waw-consecutive imperfect suggests consequential action: because God shoots His arrow (v.7), therefore all people fear. Divine action produces human response.
"Shall declare the work of God" (vayagidu pa'al Elohim, וַיַּגִּידוּ פָּעַל אֱלֹהִים) uses the verb nagad (נָגַד), meaning to tell, announce, proclaim, make known. God's acts of judgment become proclamation material—testimony shared among nations. Pa'al (פָּעַל) means deed, work, action—specifically the work described in verse 7, God shooting His arrow at the wicked. When God acts in history, people can't help but talk about it, spreading the news of divine intervention. This recalls Exodus 9:16 where God tells Pharaoh He raised him up "that my name may be declared throughout all the earth."
"For they shall wisely consider of his doing" (uma'asehu hiskilu, וּמַעֲשֵׂהוּ הִשְׂכִּילוּ) indicates thoughtful reflection, not merely superficial acknowledgment. Sakal (שָׂכַל) means to be prudent, act wisely, have insight, understand. The Hiphil form (causative) suggests they cause themselves to understand, or they make others understand—active intellectual engagement with God's acts. This is the goal of divine judgment: not merely punishment but revelation. When God judges, He reveals His character—His justice, holiness, power, and governance. Wise people observe these acts and gain understanding of how God operates, what He values, and how He governs His creation. This wisdom leads to practical life adjustments—living in light of divine reality rather than ignoring God's existence or moral governance.
The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
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The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory. This concluding verse contrasts the fate of the wicked (judged by God's arrow, v.7) with the destiny of the righteous—gladness, trust, and glory. "The righteous" (tzadik, צַדִּיק) refers to those in right relationship with God through covenant faithfulness. This isn't sinless perfection but covenant loyalty, trusting God rather than plotting evil like the wicked described earlier in the psalm.
"Shall be glad in the LORD" (yismach ba-YHWH, יִשְׂמַח בַּיהוָה) uses the verb samach (שָׂמַח), meaning to rejoice, be joyful, delight. The preposition "in" indicates the source and focus of joy—not merely glad about circumstances but glad in the LORD Himself. God's character, His faithfulness, His justice, His presence—these produce joy regardless of circumstances. This echoes Habakkuk 3:18: "Yet I will rejoice in the LORD, I will joy in the God of my salvation," even when external circumstances bring famine and devastation.
"Shall trust in him" (vechasu bo, וְחָסוּ־בוֹ) uses the verb chasah (חָסָה), meaning to take refuge, seek shelter, trust in for protection. The wicked trust in their schemes, their hidden plots, their careful conspiracies (v.5-6); the righteous trust in God. This trust is vindicated when God shoots His arrow at the wicked (v.7), demonstrating that trusting God was indeed wise while trusting in evil schemes was futile. The sequence matters: seeing God judge evil strengthens trust in His justice and care.
"All the upright in heart" (kol-yishrey-lev, כָּל־יִשְׁרֵי־לֵב) adds another category, emphasizing internal integrity. Yashar (יָשָׁר) means straight, upright, righteous, honest. Lev (heart) indicates the inner person—motives, intentions, character. The upright in heart are those whose internal orientation is toward God, whose hidden thoughts are righteous even when no one observes. This contrasts with the wicked whose hearts plot violence and whose tongues speak lies (v.3-6).
"Shall glory" (veyithallelu, וְיִתְהַלְלוּ) uses the Hithpael form of halal (הָלַל), meaning to praise, boast, glory, give thanks. The reflexive form suggests they will cause themselves to glory, or glory together—corporate celebration of God's justice and faithfulness. Their boast is in the LORD (echoing Jeremiah 9:23-24 and Paul's "let him that glorieth glory in the Lord," 1 Corinthians 1:31). While the wicked boasted in their secret schemes, the righteous boast openly in God's righteousness.
"Shall be glad in the LORD" (yismach ba-YHWH, יִשְׂמַח בַּיהוָה) uses the verb samach (שָׂמַח), meaning to rejoice, be joyful, delight. The preposition "in" indicates the source and focus of joy—not merely glad about circumstances but glad in the LORD Himself. God's character, His faithfulness, His justice, His presence—these produce joy regardless of circumstances. This echoes Habakkuk 3:18: "Yet I will rejoice in the LORD, I will joy in the God of my salvation," even when external circumstances bring famine and devastation.
"Shall trust in him" (vechasu bo, וְחָסוּ־בוֹ) uses the verb chasah (חָסָה), meaning to take refuge, seek shelter, trust in for protection. The wicked trust in their schemes, their hidden plots, their careful conspiracies (v.5-6); the righteous trust in God. This trust is vindicated when God shoots His arrow at the wicked (v.7), demonstrating that trusting God was indeed wise while trusting in evil schemes was futile. The sequence matters: seeing God judge evil strengthens trust in His justice and care.
"All the upright in heart" (kol-yishrey-lev, כָּל־יִשְׁרֵי־לֵב) adds another category, emphasizing internal integrity. Yashar (יָשָׁר) means straight, upright, righteous, honest. Lev (heart) indicates the inner person—motives, intentions, character. The upright in heart are those whose internal orientation is toward God, whose hidden thoughts are righteous even when no one observes. This contrasts with the wicked whose hearts plot violence and whose tongues speak lies (v.3-6).
"Shall glory" (veyithallelu, וְיִתְהַלְלוּ) uses the Hithpael form of halal (הָלַל), meaning to praise, boast, glory, give thanks. The reflexive form suggests they will cause themselves to glory, or glory together—corporate celebration of God's justice and faithfulness. Their boast is in the LORD (echoing Jeremiah 9:23-24 and Paul's "let him that glorieth glory in the Lord," 1 Corinthians 1:31). While the wicked boasted in their secret schemes, the righteous boast openly in God's righteousness.