Psalm 55:22
Parallel Verses
English Standard Version
Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved.

King James Bible
Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

American Standard Version
Cast thy burden upon Jehovah, and he will sustain thee: He will never suffer the righteous to be moved.

Douay-Rheims Bible
Cast thy care upon the Lord, and he shall sustain thee: he shall not suffer the just to waver for ever.

English Revised Version
Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

Webster's Bible Translation
Cast thy burden upon the LORD, and he will sustain thee: he will never suffer the righteous to be moved.

Psalm 55:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In the second group anger is the prevailing feeling. In the city all kinds of party passions have broken loose; even his bosom friend has taken a part in this hostile rising. The retrospective reference to the confusion of tongues at Babel which is contained in the word פּלּג (cf. Genesis 10:25), also in remembrance of בּלל (Genesis 11:1-9), involves the choice of the word בּלּע, which here, after Isaiah 19:3, denotes a swallowing up, i.e., annihilation by means of confounding and rendering utterly futile. לשׁונם is the object to both imperatives, the second of which is פּלּג (like the pointing usual in connection with a final guttural) for the sake of similarity of sound. Instead of חמס וריב, the pointing is חמס וריב, which is perfectly regular, because the וריב with a conjunctive accent logically hurries on to בּעיר as its supplement.

(Note: Certain exceptions, however, exist, inasmuch as ו sometimes remains even in connection with a disjunctive accent, Isaiah 49:4; Jeremiah 40:10; Jeremiah 41:16; and it is pointed ו in connection with a conjunctive in Genesis 45:23; Genesis 46:12; Leviticus 9:3; Micah 2:11; Job 4:16; Ecclesiastes 4:8.)

The subjects to Psalm 55:11 are not violence and strife (Hengstenberg, Hitzig), for it is rather a comical idea to make these personified run round about upon the city walls; but (cf. Psalm 59:7, Psalm 59:15) the Absalomites, and in fact the spies who incessantly watch the movements of David and his followers, and who to this end roam about upon the heights of the city. The narrative in 2 Samuel 15 shows how passively David looked on at this movement, until he abandoned the palace of his own free will and quitted Jerusalem The espionage in the circuit of the city is contrasted with the movements going on within the city itself by the word בּקרב. We are acquainted with but few details of the affair; but we can easily fill in the details for ourselves in accordance with the ambitious, base, and craftily malicious character of Absalom. The assertion that deceit (מרמה) and the extremest madness had taken possession of the city is confirmed in Psalm 55:13 by כּי. It is not open enemies who might have had cause for it that are opposed to him, but faithless friends, and among them that Ahithophel of Giloh, the scum of perfidious ingratitude. The futures ואשּׂא and ואסּתר are used as subjunctives, and ו is equivalent to alioqui, as in Psalm 51:18, cf. Job 6:14. He tells him to his face, to his shame, the relationship in which he had stood to him whom he now betrays. Psalm 55:14 is not to be rendered: and thou art, etc., but: and thou (who dost act thus) wast, etc.; for it is only because the principal clause has a retrospective meaning that the futures נמתּיק and נהלּך describe what was a custom in the past. The expression is designedly אנושׁ כּערכּי and not אישׁ כערכי; David does not make him feel his kingly eminence, but places himself in the relation to him of man to man, putting him on the same level with himself and treating him as his equal. The suffix of כערכי is in this instance not subjective as in the כערכך of the law respecting the asham or trespass-offering: according to my estimation, but objectively: equal to the worth at which I am estimated, that is to say, equally valued with myself. What heart-piercing significance this word obtains when found in the mouth of the second David, who, although the Son of God and peerless King, nevertheless entered into the most intimate human relationship as the Son of man to His disciples, and among them to that Iscariot! אלּוּף from אלף, Arabic alifa, to be accustomed to anything, assuescere, signifies one attached to or devoted to any one; and מידּא, according to the Hebrew meaning of the verb ידע, an intimate acquaintance. The first of the relative clauses in Psalm 55:15 describes their confidential private intercourse; the second the unrestrained manifestation of it in public. סוד here, as in Job 19:19 (vid., supra on Psalm 25:14). המתּיק סוד, to make friendly intercourse sweet, is equivalent to cherishing it. רגשׁ stands over against סוד, just like סוד, secret counsel, and רגשׁה, loud tumult, in Psalm 64:3. Here רגשׁ is just the same as that which the Korahitic poet calls המון חוגג in Psalm 42:5.

In the face of the faithless friends who has become the head of the Absalomite faction David now breaks out, in Psalm 55:16, into fearful imprecations. The Chethb is ישׁימות, desolationes (super eos); but this word occurs only in the name of a place ("House of desolations"), and does not well suit such direct reference to persons. On the other hand, the Ker ישּׁיאמות, let death ensnare or impose upon them, gives a sense that is not to be objected to; it is a pregnant expression, equivalent to: let death come upon them unexpectedly. To this ישּׁיא corresponds the חיּים of the second imprecation: let them go down alive into Hades (שׁאול, perhaps originally שׁאולה, the ה of which may have been lost beside the ח that follows), i.e., like the company of Korah, while their life is yet vigorous, that is to say, let them die a sudden, violent death. The drawing together of the decipiat (opprimat) mors into one word is the result of the ancient scriptio continua and of the defective mode of writing, ישּׁי, like יני, Psalm 141:5, אבי, 1 Kings 21:29. Bttcher renders it differently: let death crash in upon them; but the future form ישּׁי equals ישׁאה from שׁאה equals שׁאי is an imaginary one, which cannot be supported by Numbers 21:30. Hitzig renders it: let death benumb them (ישּׁים); but this gives an inconceivable figure, with the turgidity of which the trepidantes Manes in Virgil, Aenid viii. 246, do not admit of comparison. In the confirmation, Psalm 55:16, בּמגוּרם, together with the בּקרבּם which follows, does not pretend to be any advance in the thought, whether מגור be rendered a settlement, dwelling, παροικία (lxx, Targum), or an assembly (Aquila, Symmachus, Jerome). Hence Hitzig's rendering: in their shrine, in their breast ( equals ἐν τῷ θησαυρῷ τῆς καρδίας αὐτῶν, Luke 6:45), מגוּרם being short for מגוּרתם in accordance with the love of contraction which prevails in poetry (on Psalm 25:5). But had the poet intended to use this figure he would have written בּמגוּרת קרבם, and is not the assertion that wickedness is among them, that it is at home in them, really a climax? The change of the names of God in Psalm 55:17 is significant. He calls upon Him who is exalted above the world, and He who mercifully interposes in the history of the world helps him.

Psalm 55:22 Parallel Commentaries

Treasury of Scripture Knowledge

Cast

Psalm 27:14 Wait on the LORD: be of good courage, and he shall strengthen your heart: wait, I say, on the LORD.

Psalm 37:5 Commit your way to the LORD; trust also in him; and he shall bring it to pass.

Psalm 42:10,11 As with a sword in my bones, my enemies reproach me; while they say daily to me, Where is your God...

Psalm 62:8 Trust in him at all times; you people, pour out your heart before him: God is a refuge for us. Selah.

Psalm 63:8 My soul follows hard after you: your right hand upholds me.

Isaiah 50:10 Who is among you that fears the LORD, that obeys the voice of his servant, that walks in darkness, and has no light?...

Matthew 6:25,31-34 Therefore I say to you, Take no thought for your life, what you shall eat, or what you shall drink; nor yet for your body...

Matthew 11:28 Come to me, all you that labor and are heavy laden, and I will give you rest.

Luke 12:22 And he said to his disciples, Therefore I say to you, Take no thought for your life, what you shall eat; neither for the body...

Philippians 4:6,7 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known to God...

1 Peter 5:7 Casting all your care on him; for he cares for you.

burden, or gift
suffer

Psalm 16:8 I have set the LORD always before me: because he is at my right hand, I shall not be moved.

Psalm 37:24 Though he fall, he shall not be utterly cast down: for the LORD upholds him with his hand.

Psalm 62:2,6 He only is my rock and my salvation; he is my defense; I shall not be greatly moved...

Psalm 121:3 He will not suffer your foot to be moved: he that keeps you will not slumber.

1 Samuel 2:9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

John 10:27-30 My sheep hear my voice, and I know them, and they follow me...

1 Peter 1:5 Who are kept by the power of God through faith to salvation ready to be revealed in the last time.

Cross References
1 Peter 5:7
casting all your anxieties on him, because he cares for you.

Psalm 15:5
who does not put out his money at interest and does not take a bribe against the innocent. He who does these things shall never be moved.

Psalm 37:5
Commit your way to the LORD; trust in him, and he will act.

Psalm 37:24
though he fall, he shall not be cast headlong, for the LORD upholds his hand.

Psalm 68:19
Blessed be the Lord, who daily bears us up; God is our salvation. Selah

Psalm 112:6
For the righteous will never be moved; he will be remembered forever.

Proverbs 16:3
Commit your work to the LORD, and your plans will be established.

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