Psalm 55:7
Parallel Verses
English Standard Version
yes, I would wander far away; I would lodge in the wilderness; Selah

King James Bible
Lo, then would I wander far off, and remain in the wilderness. Selah.

American Standard Version
Lo, then would I wander far off, I would lodge in the wilderness. Selah

Douay-Rheims Bible
Lo, I have gone far off flying away; and I abode in the wilderness.

English Revised Version
Lo, then would I wander far off, I would lodge in the wilderness. Selah

Webster's Bible Translation
Lo, then I would wander far off, and remain in the wilderness. Selah.

Psalm 55:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In this first group sorrow prevails. David spreads forth his deep grief before God, and desires for himself some lonely spot in the wilderness far away from the home or lurking-place of the confederate band of those who are compassing his overthrow. "Veil not Thyself" here, where what is spoken of is something audible, not visible, is equivalent to "veil not Thine ear," Lamentations 3:56, which He designedly does, when the right state of heart leaves the praying one, and consequently that which makes it acceptable and capable of being answered is wanting to the prayer (cf. Isaiah 1:15). שׂיח signifies a shrub (Syriac shucho, Arabic šı̂ḥ), and also reflection and care (Arabic, carefulness, attention; Aramaic, סח, to babble, talk, discourse). The Hiph. חריד, which in Genesis 27:40 signifies to lead a roving life, has in this instance the signification to move one's self backwards and forwards, to be inwardly uneasy; root רד, Arab. rd, to totter, whence râda, jarûda, to run up and down (IV to desire, will); raida, to shake (said of a soft bloated body); radda, to turn (whence taraddud, a moving to and fro, doubting); therefore: I wander hither and thither in my reflecting or meditating, turning restlessly from one thought to another. It is not necessary to read ואחמיה after Psalm 77:4 instead of ועהימה, since the verb הוּם equals המה, Psalm 42:6, 12, is secured by the derivatives. Since these only exhibit הוּם, and not הים (in Arabic used more particularly of the raving of love), ואהימה, as also אריד, is Hiph., and in fact like this latter used with an inward object: I am obliged to raise a tumult or groan, break out into the dull murmuring sounds of pain. The cohortative not unfrequently signifies "I have to" or "I must" of incitements within one's self which are under the control of outward circumstances. In this restless state of mind he finds himself, and he is obliged to break forth into this cry of pain on account of the voice of the foe which he cannot but hear; by reason of the pressure or constraint (עקת) of the evil-doer which he is compelled to feel. The conjecture צעקת (Olshausen and Hupfeld) is superfluous. עקה is a more elegant Aramaizing word instead of צרה.

The second strophe begins with a more precise statement of that which justifies his pain. The Hiph. חמיט signifies here, as in Psalm 140:11 (Chethb), declinare: they cast or roll down evil (calamity) upon him and maliciously lay snares for him בּאף, breathing anger against him who is conscious of having manifested only love towards them. His heart turns about in his body, it writhes (יהיל); cf. on this, Psalm 38:11. Fear and trembling take possession of his inward parts; יבא in the expression יבא בי, as is always the case when followed by a tone syllable, is a so-called נסוג אחור, i.e., it has the tone that has retreated to the penult. (Deuteronomy 1:38; Isaiah 7:24; Isaiah 60:20), although this is only with difficulty discernible in our printed copies, and is therefore (vid., Accentsystem, vi. 2) noted with Mercha. The fut. consec. which follows introduces the heightened state of terror which proceeds from this crowding on of fear and trembling. Moreover, the wish that is thereby urged from him, which David uttered to himself, is introduced in the third strophe by a fut. consec.

(Note: That beautiful old song of the church concerning Jesus has grown out of this strophe: -

Ecquis binas columbinas

Alas dabit animae?

Et in almam crucis palmam

Evolat citissime, etc.)

"Who will give me?" is equivalent to "Oh that I had!" Ges. 136, 1. In ואשׁכּנה is involved the self-satisfying signification of settling down (Ezekiel 31:13), of coming to rest and remaining in a place (2 Samuel 7:10). Without going out of our way, a sense perfectly in accordance with the matter in hand may be obtained for אחישׁה מפלט לי, if אחישׁה is taken not as Kal (Psalm 71:12), but after Isaiah 5:19; Isaiah 60:12, as Hiph.: I would hasten, i.e., quickly find for myself a place which might serve me as a shelter from the raging wind, from the storm. רוּח סעה is equivalent to the Arabic rihin sâijat-in, inasmuch as Arab. s‛â, "to move one's self quickly, to go or run swiftly," can be said both of light (Koran, 66:8) and of water-brooks (vid., Jones, Comm. Poes. Asiat., ed. Lipsiae, p. 358), and also of strong currents of air, of winds, and such like. The correction סערה, proposed by Hupfeld, produces a disfiguring tautology. Among those about David there is a wild movement going on which is specially aimed at his overthrow. From this he would gladly flee and hide himself, like a dove taking refuge in a cleft of the rock from the approaching storm, or from the talons of the bird of prey, fleeing with its noiseless but persevering flight.

(Note: Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.)

Psalm 55:7 Parallel Commentaries

Treasury of Scripture Knowledge

1 Samuel 27:1 And David said in his heart, I shall now perish one day by the hand of Saul...

2 Samuel 15:14 And David said to all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom...

2 Samuel 17:21,22 And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said to David...

Proverbs 6:4,5 Give not sleep to your eyes, nor slumber to your eyelids...

Jeremiah 9:2 Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people...

Jeremiah 37:12 Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself there in the middle of the people.

Cross References
1 Samuel 23:14
And David remained in the strongholds in the wilderness, in the hill country of the wilderness of Ziph. And Saul sought him every day, but God did not give him into his hand.

Jeremiah 9:2
Oh that I had in the desert a travelers' lodging place, that I might leave my people and go away from them! For they are all adulterers, a company of treacherous men.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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