Psalm 55 2

Psalm 55:2 kjv

Attend unto me, and hear me: I mourn in my complaint, and make a noise;

Psalm 55:2 nkjv

Attend to me, and hear me; I am restless in my complaint, and moan noisily,

Psalm 55:2 niv

hear me and answer me. My thoughts trouble me and I am distraught

Psalm 55:2 esv

Attend to me, and answer me; I am restless in my complaint and I moan,

Psalm 55:2 nlt

Please listen and answer me,
for I am overwhelmed by my troubles.

Psalm 55 verses

Psalm 55 2 Meaning

Psalm 55:2 is an intense, direct plea from a deeply distressed individual, King David, to God. He implores God not just to hear his words but to actively listen intently and attend to his desperate "prayer" (tefillati). The second part of the verse, "do not hide yourself from my plea" (tit'allam mit'chinnati), expresses a profound fear of divine silence or indifference, urging God to reveal His presence and grace rather than remaining unconcerned or unengaged in the face of the psalmist's urgent "supplication." It encapsulates a cry for God's active, empathetic attention and intervention.

Psalm 55 2 Context

Psalm 55 is a lament psalm attributed to David, likely composed during a period of intense personal anguish and betrayal. Many scholars link it to Absalom's rebellion (2 Sam 15-18) and the defection of his trusted counselor, Ahithophel, which would make him the "companion" and "friend" mentioned in verse 13. The psalm shifts from David's desperate plea for divine intervention (vv. 1-8) to a fervent cry for justice against his enemies, especially the betrayer (vv. 9-21), concluding with renewed trust in God's faithfulness despite the overwhelming circumstances (vv. 22-23). Verse 2 sets the urgent, heartfelt tone, establishing the depth of the psalmist's suffering and his fundamental reliance on God as his only refuge. The plea for God not to "hide" Himself underscores David's fear of divine abandonment in a situation where he felt utterly exposed and threatened by deceit and violence.

Psalm 55 2 Word analysis

• הַאֲזִ֣ינָה (Ha'azina - "Give ear," "Attend"): This is an imperative verb from the Hebrew root אָזַן (azan), which means "to weigh," "to balance," implying an act of careful, attentive listening. It signifies not just audibly perceiving sound, but understanding and responding with intentionality, as one might carefully weigh arguments or consider a petition in a court. It is a stronger plea than simply "hear."

• אֱלֹהִ֣ים (Elohim - "O God"): This is a plural noun in Hebrew, commonly used for God, often with a singular verb, referring to the one true God of Israel. Its use here acknowledges God's supreme power, authority, and rightful position as the recipient of the psalmist's most urgent plea, underscoring the divine nature of the addressed One.

• תְּפִלָּתִ֑י (Tefillati - "my prayer"): This noun, meaning "prayer," comes from the root פָּלַל (palal), which means "to intercede," "to judge," or "to mediate." It speaks of a formalized yet earnest appeal, a request often involving introspection and seeking divine judgment, intervention, or intercession, not just casual conversation. The possessive suffix "-i" (my) emphasizes the personal and intimate nature of this communication.

• וְאַל (Ve'al - "And do not"): The Hebrew conjunction "ve" ("and") connects the two urgent requests, indicating that the second clause reinforces and specifies the first. The word "al" is a strong negative particle used with an imperfect verb to form an emphatic prohibition or command.

• תִּתְאַלַּ֥ם (Tit'allam - "hide yourself," "be deaf/silent," "disregard"): This verb is in the Hithpael (reflexive-reciprocal) stem from the root אָלַם (alam), meaning "to be dumb," "to be tied," or "to bind." The Hithpael form signifies an intentional, active concealment or deliberate act of rendering oneself unresponsive, as if making oneself deaf or oblivious. It describes the psalmist's profound fear of God's active refusal to acknowledge or engage with his supplication.

• מִתְּחִנָּתִֽי׃ (Mit'chinnati - "from my plea/supplication"): The prefix "mi-" means "from" or "because of." The noun תְּחִנָּה (t'chinnah) is derived from the root חָנַן (chanan), meaning "to be gracious," "to show favor." T'chinnah signifies a heartfelt petition, an appeal for grace and mercy, often uttered from a position of vulnerability, need, and absolute dependence on the recipient's favor. It implies begging or earnestly entreating.

• "Ha'azina... Tefillati" ("Give ear to my prayer"): This phrase combines a fervent, intentional call for divine attention with the specific, deliberate act of "prayer." It indicates David's deep yearning for God not merely to hear his words as sounds but to deeply understand and acknowledge the plea being made, suggesting that the very essence of his prayer demands full, understanding attention.

• "Ve'al Tit'allam Mit'chinnati" ("And do not hide yourself from my plea"): This second clause intensifies and clarifies the first. It vividly expresses the dreaded outcome: divine silence, apparent indifference, or an active turning away. The shift from tefillati (prayer, formal petition) to t'chinnati (plea, request for grace/mercy) underscores the depth of the psalmist's desperation. He fears not only unresponsiveness but a deliberate disengagement from the God who should be his refuge and helper in a time of dire need.

Psalm 55 2 Bonus section

The use of the Hithpael stem for Tit'allam ("hide yourself") is particularly striking. It suggests a deliberate, self-imposed silence or deafness on God's part. It's not merely that God doesn't hear, but that He might actively choose to be silent or act as if He doesn't hear. This intensifies the psalmist's fear from passive non-response to an active withholding of presence, highlighting the extreme distress and existential threat he feels. This nuance brings forth a common, poignant struggle expressed in biblical laments: Why does a loving, powerful God sometimes appear distant or silent in the face of profound human suffering? The verse implicitly grants permission and validity to such earnest questioning and direct, vulnerable appeals to God, even while affirming a deep, underlying trust in His ultimate character as one who does hear and respond to His children's cries.

Psalm 55 2 Commentary

Psalm 55:2 is the distressed cry of a believer experiencing profound agony, particularly from betrayal. David is not merely asking God to physically perceive sound but to incline His ear compassionately and actively, deeply engaging with the heart's anguish behind the words. This dual request—first for attention to his "prayer" (his deliberate address), then for God not to "hide Himself" from his desperate "plea" (his fervent cry for mercy)—reveals profound spiritual vulnerability. For a believer, the fear of divine silence or indifference can be more terrifying than perceived punishment, as it implies abandonment or unconcern. This verse positions God as the ultimate court of appeal for the wronged, emphasizing His ability and expected willingness to be present and responsive in human suffering, in stark contrast to lifeless idols that have "ears but do not hear." It underscores that genuine prayer involves not only utterance but also a profound expectation of divine attention and active engagement, rooting the believer's hope in God's covenant faithfulness even amidst feeling unheard or unseen.