Job 8:22 — Word Study
WLCשֹׂנְאֶ֥יךָ יִלְבְּשׁוּ־ בֹ֑שֶׁת וְאֹ֖הֶל רְשָׁעִ֣ים אֵינֶֽנּוּ׃ פ
BSAYour enemiessânêʼ [those who hate thee, foes] will be clothedlâbash▸ [wrapped, covered] in shamebôsheth [humiliation, guilt] and the tentʼôhel [dwelling place, tabernacle] of the wickedrâshâʻ [morally wrong, unrighteous] will be no moreʼayin [come to nothing, destroyed]
| Greek | English | Parsing |
|---|---|---|
| שֹׂנְאֶ֥יךָ | [those who] hate you | Verb qal participle (active) masculine plural common, suffix |
| יִלְבְּשׁוּ־ | they will be clothed | Verb, Qal, imperfect third person masculine plural |
| בֹ֑שֶׁת | shame | Noun common, feminine singular absolute |
| וְאֹ֖הֶל | and [the] tent of | Conjunction, noun common masculine singular construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| אֵינֶֽנּוּ׃ פ | there not [will be] it | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your enemies will be clothed in shame, and the tent of the wicked will be no more.” |
| KJV | They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought. |
| ASV | They that hate thee shall be clothed with shame; And the tent of the wicked shall be no more. |
| YLT | Those hating thee do put on shame, And the tent of the wicked is not! |
| WEB | Those who hate you will be clothed with shame. The tent of the wicked will be no more.” |
| BBE | Your haters will be clothed with shame, and the tent of the sinner will not be seen again. |
The translations are consistent in their rendering of the verse, emphasizing the themes of shame and the fate of the wicked.
The sentence contains two main clauses connected by 'and', indicating a parallel structure in the outcomes for the enemies and the wicked.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָבֵשׁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 8:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Discourse on the Fate of the Wickedgenerated
Job 8:22 speaks to the ultimate fate of those who oppose God, emphasizing that they will be clothed in shame and that their dwelling will come to an end. This reflects the broader themes in the Book of Job, where the righteousness of God is contrasted with the fate of the wicked. Job's friends had been arguing about the nature of divine justice, and Job's assertion here serves as a reminder of the consequences of wickedness, echoing sentiments found in other parts of Scripture, such as in Psalm 35:26 and Psalm 109:29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:26 | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
| 2 | Psalm 109:29 | May my accusers be clothed with disgrace; may they wear their shame like a robe. |
| 3 | Psalm 132:18 | I will clothe his enemies with shame, but the crown upon him will gleam.” |
| 4 | 1 Peter 5:5 | Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility toward one another, because, “God opposes the proud, but gives grace to the humble.” |
| 5 | Job 8:18 | If he is uprooted from his place, it will disown him, saying, ‘I never saw you.’ |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שֹׂנְאֶ֥יךָ, so.ne.'Ei.khagenerated
The word שֹׂנְאֶ֥יךָ (*so.ne.'Ei.kha*) is a qal participle meaning 'those who hate you.' It is derived from the root meaning 'to hate' and describes enemies or foes. This word captures the essence of hostility and animosity that one might feel from adversaries.
In this verse, it highlights the fate of those who oppose Job, indicating that their shame is a consequence of their actions against him and, by extension, against God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb יִלְבְּשׁוּ (*yil.be.shu-*) governs the main clause, indicating what the enemies will experience. The structure of the sentence emphasizes the fate of the enemies and the wicked, with a clear cause-and-effect relationship.
The subject is the enemies, who are described with a noun phrase, while the predicate elaborates on their state of being clothed in shame, followed by the fate of the tent of the wicked.
Septuagint Backgroundgenerated
The Septuagint translates שֹׂנְאֶ֥יךָ as αὐτῶν (*autōn*), indicating a direct reference to the enemies. This choice maintains the focus on those who oppose Job.
The use of ἐνδύσονται for יִלְבְּשׁוּ shows a consistent understanding of the concept of being clothed, while the translation for 'tent' aligns with the Hebrew meaning, emphasizing the temporary nature of the wicked's dwelling.
In plain words — the whole versegenerated
Job 8:22 tells us that those who oppose God will be filled with shame, and the place where the wicked dwell will come to an end. This verse emphasizes the consequences faced by those who act against God, echoing themes found throughout the Bible.
Frequently Asked Questionsgenerated
This phrase indicates that the enemies will experience humiliation and disgrace as a result of their actions.
This signifies that the dwelling place of the wicked will ultimately cease to exist, highlighting the transient nature of their lives.
It reinforces the theme of divine justice, showing that those who oppose God will face consequences for their actions.
Yes, similar themes can be found in various Psalms and other parts of the Bible, emphasizing the ultimate downfall of the wicked.
Reflection Questionsgenerated
- In what ways have I seen shame manifest in those who oppose righteousness?
- How can I ensure that my actions align with God's will to avoid the fate of the wicked?
- What does it mean for me to be 'clothed' in righteousness rather than shame?
- How can I encourage others to turn away from wickedness and seek a life that honors God?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, discussing how the enemies of the good will face confusion in the final Judgment.
They that hate thee shall be clothed with confusion, and the tents of the wicked shall not abide. 'Confusion clothes' the enemies of the good in the final Judgment;Early Church Fathers on Job 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 8:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that hate thee shall be clothed with shame,.... The Chaldeans and Sabeans, who had plundered him of his substance, when they should see him restored to his former prosperity, beyond all hope and
Read John Gill on Job 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought. They that hate thee shall be clothed ... The haters of Job are the wicked.
Read Robert Jamieson on Job 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey that hate thee, that rejoice in thy calamities, shall be wholly covered with shame, shall be utterly confounded, when they shall observe thee, whom they have despised and insulted over, to be so wonderfully and surprisingly restored to thy former or a greater felicity. Of the wicked; either particularly of thy enemies, who dealt so unworthily and wickedly with thee; or more generally of all wicked men. Having showed what good God would do to the perfect man, he now declares the contrary portion of the wicked; and as he said that God would not help them, , so here he adds, that God will bring not only them, but their house, i.e. their family and estate, to nought.
Read Matthew Poole on Job 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 8:22 They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.Ver. 22. They that hate thee shall be clothed with shame] It shall cover their faces, Psalms 69:7, yea, cover over the whole man; when beyond all expectation they shall see thee restored to thy former prosperity. Where it is worth considering, saith one, how truly this happened touching Job, and these friends of his; he was restored, and they, by God’ s reproving them, covered with shame, as it appeareth, Job 42:7-10 And the dwelling place of the wicked shall come to nought] Heb. Shall not be. See Job 8:18. Understand it not of his tabernacle only, or dwelling place, but of…
Read John Trapp on Job 8 →CambridgeThe Cambridge Bible for Schools and Colleges22. In his concluding words Bildad puts himself and his friends right with Job, and desires to put Job right with himself and God. By referring to Job’s haters he intimates that he and his friends are none of them; and by identifying these haters with the wicked (Job 8:22), he lets Job know that he regards him as at heart one who belongs to quite a different class. The position of Job’s friends cannot be understood at all unless we consider that they assumed Job’s piety at heart, but concluded from his calamities that he had been guilty of some great sins. And as Eliphaz had already brought to bear on Job’s mind the influence of a revelation, the next strongest argument was the consent of…
Read Cambridge on Job 8 →Albert Barnes1798–1870Barnes' Notes on the BibleThey that hate thee shall be clothed with shame - When they see your returning prosperity, and the evidences of the divine favor.
Read Albert Barnes on Job 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Clothed with shame — μαωׁ clothe, when employed metaphorically is for the most part used of righteousness, (Job 29:14;) also of the divine Spirit, light, glory, etc.; here, (also Psalms 35:26,)
Read Daniel Denison Whedon on Job 8 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Your enemies will be clothed in shame, and the tent of the wicked will be no more.”
Those who hate you will be clothed with shame. The tent of the wicked will be no more.”
Your enemies will be clothed in shame, and the tent of the wicked will be no more.”
Those who hate you will be clothed with shame, and the tent of the wicked will be no more.”
Tyndale line
They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.
They that hate thee shall be clothed with shame; And the tent of the wicked shall be no more.
They that hate thee shall be clothed with shame; and the tent of the wicked shall be no more.
They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to naught.
They that hate thee, shall be clothed with shame, and the dwelling of the wicked shall not remaine.
Strictly literal
They that hate thee shall be clothed with shame, and the tent of the wicked be no more.
Those hating thee do put on shame, And the tent of the wicked is not!
Those hating you put on shame, || And the tent of the wicked is not!”
They that hate thee shall be clothed with shame; and the tent of the wicked shall be no more.
Those who hate you will be clothed with shame; the tent of the wicked will be no more.”
From the Latin
They that hate thee, shall be clothed with confusion: and the dwelling of the wicked shall not stand.
Simplified
Those who hate you will be put to shame, and the place where the wicked live will be destroyed.”
Your haters will be clothed with shame, and the tent of the sinner will not be seen again.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all six Hebrew words matched in the Greek translation. This indicates a strong consistency in the transmission of this text across traditions.
שֹׂנְאֶ֥יךָ יִלְבְּשׁוּ־ בֹ֑שֶׁת וְאֹ֖הֶל רְשָׁעִ֣ים אֵינֶֽנּוּ׃ פ
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 8:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms