Psalms 35:25 · Bible study
Psalms 35:25 Commentary: Study: The Enemy's Boast and David's Prayer
Hebrew · 10 what the commentators say
Meaning in one sentence
What does David mean when he prays that his enemies not say 'Aha, our desire' and 'We have swallowed him up'? Original language insights and commentary.
Research Summary
- Meaning: David prays that God not let his enemies claim total victory or gloat over their desired outcome.
- Key words: Nefesh (desire/soul), bala' (swallow), he'ach (Aha!), each deepens the boast's force.
- Main debate: Whether the enemies are specific historical figures (Saul's court) or typical opponents of the righteous; also whether this verse prefigures Christ's enemies (John 15:25).
- Theological theme: God's justice is the only proper response to the pride of the wicked; the innocent cry for vindication is a biblical prayer.
- Best use: Helping believers express honest anger toward injustice while entrusting judgment to God and moving toward praise.
Translation Comparison
BSB Berean Standard Bible 2020
Let them not say in their hearts, “Aha, just what we wanted!” Let them not say, “We have swallowed him up!”
WEB World English Bible 2000
Don’t let them say in their heart, “Aha! That’s the way we want it!” Don’t let them say, “We have swallowed him up!”
KJV King James Version 1769
Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
ASV American Standard Version 1901
Let them not say in their heart, Aha, so would we have it: Let them not say, We have swallowed him up.
YLT Young's Literal Translation 1898
They do not say in their heart, `Aha, our desire.' They do not say, `We swallowed him up.'
Darby Darby Bible 1890
Let them not say in their heart, Aha! so would we have it. Let them not say, We have swallowed him up.
Translations in other languages (9 available)
No digan en su corazón: ¡ Ea, alma nuestra! No digan: ¡ Hémoslo devorado!
Não digam eles em seus corações: Ahá, vencemos , alma nossa!nem digam: Nós já o devoramos!
Qu’ ils ne disent pas dans leur cœur: Ah! Voilà ce que nous voulions!
Laß sie nicht sagen in ihrem Herzen: “ Da, da! das wollten wir.” Laß sie nicht sagen: “Wir haben ihn verschlungen.”
Laat hen niet zeggen in hun hart: Heah, onze ziel! laat hen niet zeggen: Wij hebben hem verslonden!
che non dicano in cuor loro: Ah, ecco il nostro desiderio! che non dicano: L’abbiamo inghiottito.
Niech nie mówią w sercu swojem: Ehej, duszo masza! niech nie mówią: Pożarliśmy go.
不 容他們心裡 說：阿哈，遂我們的心願了！不 容他們說：我們已經把他吞了！
Let them not say in their hearts, So we will have it: let them not say, We have put an end to him.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 35:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse captures the enemies' self-congratulation and their intent to utterly destroy David. Barnes says they "congratulate themselves on the result" and feel they have triumphed. Keil & Delitzsch note the Hebrew he'ach nafsheinu ("Aha, our desire") uses nefesh metonymically for appetite: the climax of their wish is to swallow David up. Clarke adds billa'anuhu means "we have gulped him down." The prayer is that God would not let them speak this way, that is, prevent their victory. David appeals not to human justice but to the God who sees the heart (v. 22).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical David: The immediate context (Psalm 35 headings, surrounding verses) and classical commentaries (Calvin, Henry) identify the enemies as those who persecuted David during his flight from Saul.
- Typological/Messianic: Verse 19 is quoted in John 15:25, linking David's experience to Christ's. Some traditions see the whole psalm as prefiguring Jesus' rejection and vindication.
- Model for prayer: The verse is read as a pattern for bringing raw, honest complaints before God while trusting his justice, without requiring a specific identification of the enemies.
What is clear: David prays that God would prevent his enemies from triumphing and boasting over him, clearly trusting that God's righteousness will ultimately vindicate the innocent.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the enemies | They are people who hate David without cause and actively seek his destruction. | Some see them as Saul's courtiers and supporters (Calvin); others treat them as generic wicked opponents typical of Psalms. The imprecatory tone is interpreted differently across traditions: some embrace it as a model for justice, others struggle to reconcile it with New Testament commands to love enemies. |
| Meaning of 'Aha, our desire' | The phrase is a boast that the enemies have exactly what they wanted, David's downfall. | The Hebrew <em>nefesh</em> can mean soul, appetite, or desire. Commentators like Keil & Delitzsch emphasize the metonymy of desire; others read it as 'our soul' (i.e., 'our very being is satisfied'). This does not change the basic sense but adds nuance to the inwardness of the gloat. |
| Imprecatory prayer and Christian ethics | The psalm records David's honest cry for God to act against oppressors. | Some Christians see imprecatory psalms as relevant prayers for justice in the face of evil; others hold they must be reinterpreted through Christ, who prayed for his enemies. Both sides affirm that vengeance belongs to God, not human beings. |
| Messianic application | Verse 19 is quoted in John 15:25 regarding Christ ('They hated me without a cause'), linking this psalm to Jesus' experience. | Some see the entire psalm as typologically pointing to Christ; others view it as David's personal complaint, with only that specific verse applied to Jesus by the gospel writer. Lange's commentary notes that the connection is 'founded upon the general relation of the sufferings of Jesus to every undeserved suffering.' |
Historical & Cultural Context
Psalm 35 is attributed to David during a time of persecution, likely while he was being hunted by Saul and his court. Calvin describes how nobles and people, from flattery or ignorance, "eagerly conspired to destroy an innocent man." The language of the enemies' boast echoes ancient Near Eastern warfare: conquest was often celebrated with cries of "Aha!" (Ps 35:21) and the imagery of swallowing (Num 16:31-35; Lam 2:16). David's foes do not just attack openly; they plot in their hearts (v. 20) and then boast publicly when they think they have won.
Cross-references reinforce this. In Exodus 15:9 the enemy says, "My desire will be satisfied on them." The same word nefesh appears: the foe's inner craving for ruin. Psalm 56:1-2 shows enemies trying to "swallow me up all day long." David's prayer in Psalm 35:25 is not merely about words but about the reality they claim: "We have destroyed him completely." To allow such a boast would mean the wicked had triumphed under God's own rule. David therefore presses God to vindicate his righteousness (v. 24) and not let the arrogant win.
Textual Notes
The consulted sources note no significant variants for this verse. The wording in the Masoretic Text is stable, and the ancient versions (LXX, Vulgate) translate the Hebrew straightforwardly. The form בִּלַּעֲנוּהוּ (billa'anuhu) shows a third-person suffix with energic nun, a standard form in Biblical Hebrew.
Reception History
Early Christian interpretation read David as a type of Christ suffering unjustly. Verse 19 ('they hated me without a cause') is directly cited in John 15:25, establishing a messianic link. Throughout church history, this psalm has been used in times of persecution; believers praying for deliverance from hostile authorities have found words for their anguish. Medieval and Reformation commentators (e.g., Calvin, Geneva Bible) stressed David's innocence and the wickedness of his enemies, encouraging trust in God's vindication. In modern times, the imprecatory element prompts careful theological reflection on how Christians pray against injustice while embodying Christ's love for enemies.
Preaching This Verse
Three-point outline
- The enemy's boast reveals the heart. "Aha, our desire!" shows they see David's fall as satisfying their inner craving. Their language is raw, gloating, and based on a false sense of victory.
- David prays for God to intervene. He does not retaliate but calls on God to prevent their words from coming true. He trusts divine justice over human revenge.
- God's response secures the final word. The following verses (vv. 26-28) contrast the enemies' shame with the rejoicing of those who love God's justice. David's prayer is answered by God's righteous verdict.
Five-point outline
- Setting the scene: David is surrounded by adversaries who hate him without cause (v. 19).
- The inner thought of the enemy: They say in their hearts (not necessarily aloud) that they have what they wanted.
- The metaphor of swallowing: To swallow someone is to erase them completely, no trace left (Keil & Delitzsch). This is total destruction.
- David's appeal: He asks God not to let that happen, because God is the righteous judge and his servant is innocent.
- The result: The psalm ends with praise. God will be magnified; David's tongue will speak of God's righteousness all day (vv. 27-28).
Illustration hooks
- A court case won unfairly: A rival gloats openly after a verdict, claiming it is exactly what they wanted. The innocent party waits for an appeal to a higher judge.
- Bullying in school: A bully says to himself, "I got what I wanted, he's finished." The victim cries out to an adult who sees the whole situation.
- Office politics: Colleagues spread rumors and then celebrate when the target is fired. Their internal boast matches David's description: "We have swallowed him up."
Questions your congregation is asking
- Why does God allow enemies to boast against his people?
- Is it wrong to pray this way, asking God to stop someone from saying something?
- How can I trust God's justice when I see wickedness prospering?
Leading a Discussion
This small-group guide helps you explore David's honest prayer. He does not hide the enemy's words or his own fear. Instead he brings everything to God, asking for his righteous intervention. The group should notice both the raw emotion and the trust in God's character.
Discussion questions
- Observation: What does the enemy say in their heart? What do the words "Aha, that's the way we want it" reveal about their attitude?
- Interpretation: The Hebrew phrase he'ach nafsheinu literally means "Aha, our soul/desire." Why do you think the enemy's desire is so central to their boast?
- Interpretation: "We have swallowed him up" is a vivid metaphor. What does it suggest about the enemy's goal? (See also Psalm 56:1-2 and Lamentations 2:16.)
- Interpretation: Why does David specifically pray Don't let them say these things? What is at stake if God allows them to say it?
- Application: Have you ever felt surrounded by people who celebrate your failures? How can David's prayer shape the way you respond?
- Application: This is an imprecatory prayer, calling on God to act against enemies. How do we balance that with Jesus' command to love our enemies? How do both fit in the believer's life?
- Application: The psalm ends with praise (vv. 27-28). How does David move from urgent plea to confident thanksgiving? What does this teach us about prayer?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 15:9 | The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My hand will destroy them.’ |
| II Samuel 20:19 | I am among those who are peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why will you swallow up Yahweh’s inheritance?” |
| Job 1:5 | It was so, when the days of their feasting had run their course, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. For Job said, “It may be that my sons have sinned, and renounced God in their hearts.” Job did so continually. |
| Psalms 27:12 | Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty. |
| Psalms 28:3 | Don’t draw me away with the wicked, with the workers of iniquity who speak peace with their neighbors, but mischief is in their hearts. |
| Psalms 56:1 | For the Chief Musician. To the tune of “Silent Dove in Distant Lands.” A poem by David, when the Philistines seized him in Gath. Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me. |
| Psalms 56:2 | My enemies want to swallow me up all day long, for they are many who fight proudly against me. |
| Psalms 57:3 | He will send from heaven, and save me, he rebukes the one who is pursuing me. Selah. God will send out his loving kindness and his truth. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes the raw force of the Hebrew word behind "swallowed him up," which literally means "we have gulped him down." He draws attention to this vivid expression of violent consumption.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the enemies' inner reasoning: they see their apparent victory as God's approval, concluding that He has sided with them. Their boast "We have swallowed him up" echoes the destruction of Korah's company, showing they believe they have been granted total triumph.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that David did not view everyone who opposed him as an enemy. He recognized that most people were simply misled by ignorance and the influence of those in power. Only those who knowingly and maliciously sided with Saul to gain his favor did David consider true enemies, and against them alone he called for God's judgment.
Cambridge Bible for Schools and Colleges Anglican 1880
Ah, so would we have it ] Lit. Aha, our desire! We have swallowed him up ] Destroying every trace of his existence. Cp. Psa_124:3 ; Pro_1:12 ; Lam_2:16 .
Geneva Bible Notes Reformed 1599
The note forbids two kinds of enemy speech: secret inward gloating and open boasts of having destroyed him. Neither private satisfaction nor public triumph over his ruin should be permitted.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the petition is for enemies not to boast that they have devoured the psalmist, which is their heart's desire. He compares this to roaring lions swallowing prey and wicked men eating up God's people as bread.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the phrase "swallowed him up" means total and final destruction, not a partial or reversible defeat. The commentator grounds this reading in Old Testament passages where the same language describes complete ruin.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that the word for soul is used metonymically to express intense desire, reaching its peak in the wish to swallow David up, meaning to overpower and completely erase him. They also explain that putting on shame and dishonour signifies these
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that David’s description of his enemies as those who hated him without a cause points directly to Christ. This same phrase is quoted in the New Testament and fulfilled in Jesus, who was also opposed and persecuted despite giving no provocation.