Psalms 109:19 — Word Study
WLCתְּהִי־ ל֭וֹ כְּבֶ֣גֶד יַעְטֶ֑ה וּ֝לְמֵ֗זַח תָּמִ֥יד יַחְגְּרֶֽהָ׃
BSAMay it behâyâh▸ like a robebeged [garment, clothing] wrapped about himʻâṭâh▸ like a beltmâzîyach [girdle] tiedchâgar▸ ◂forever around himtâmîyd [continually, constantly]
| Greek | English | Parsing |
|---|---|---|
| תְּהִי־ | may it be | Verb, Qal, jussive third person feminine singular |
| ל֭וֹ | for him | Preposition, suffix |
| כְּבֶ֣גֶד | like a garment | Preposition, noun common masculine singular absolute |
| יַעְטֶ֑ה | [which] he wraps himself | Verb, Qal, imperfect third person masculine singular |
| וּ֝לְמֵ֗זַח | and to a waistband | Conjunction, preposition, noun common masculine singular absolute |
| תָּמִ֥יד | [which] continually | Noun common, masculine singular absolute |
| יַחְגְּרֶֽהָ׃ | he girds on it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May it be like a robe wrapped about him, like a belt tied forever around him. |
| KJV | Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually. |
| ASV | Let it be unto him as the raiment wherewith he covereth himself, And for the girdle wherewith he is girded continually. |
| YLT | It is to him as apparel — he covereth himself, And for a continual girdle he girdeth it on. |
| WEB | Let it be to him as the clothing with which he covers himself, for the belt that is always around him. |
| BBE | Let it be to him as a robe which he puts on, let it be like a band which is round him at all times. |
Where they part company is in the translation of יַעְטֶ֑ה — see How Translations Differ.
One main clause with two comparisons that emphasize the enveloping nature of the curse.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Psalms 109:19
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 — Curses Against the Accusergenerated
Psalm 109:19 is part of a series of imprecations where the psalmist calls for divine justice against his enemies. The imagery of clothing signifies the complete and enveloping nature of the curse, suggesting that it should cling to the accuser as tightly as clothing does to the body. This reflects the psalmist's desire for the consequences of their actions to be felt deeply and personally.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 109:18–29 | The cursing that he wore like a coat, may it soak into his body like water, and into his bones like oil. |
| 2 | 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. |
| 3 | Psalm 132:18 | I will clothe his enemies with shame, but the crown upon him will gleam.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יַעְטֶ֑ה, ya'.Tehgenerated
The verb עָטָה (atah) means to wrap or cover oneself. In this context, it conveys the idea of being enveloped, suggesting a total immersion in the curse being invoked. The form used here is the imperfect tense, indicating an ongoing action, which aligns with the desire for the curse to continually affect the accuser.
This word's usage in various contexts, including priestly garments, highlights the significance of being covered or wrapped in something, whether it be clothing or, in this case, a curse. The psalmist seeks for the curse to be as tangible and inescapable as a garment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תְּהִי־ (te.hi-) governs the entire verse, expressing a wish. The structure features two similes: the first compares the curse to a garment, and the second to a belt, both emphasizing the encompassing nature of the curse.
The word order places the verbs at the forefront, highlighting the actions of wrapping and girding, which are central to the imagery of the verse.
Septuagint Backgroundgenerated
The Septuagint translates תְּהִי־ as γενηθήτω (G1096), meaning 'let it be.' This translation captures the jussive sense of the Hebrew, maintaining the wishful tone of the psalmist's invocation.
The Greek word for 'garment' is ἱμάτιον (G2440), which directly corresponds to the Hebrew כְּבֶ֣גֶד. This choice emphasizes the same imagery of clothing, suggesting a close alignment in the conceptualization of the curse.
In plain words — the whole versegenerated
Psalm 109:19 expresses a desire for the curse to envelop the accuser like a garment and be tied around him like a belt. This imagery indicates that the psalmist wants the consequences of the accuser's actions to be inescapable and constantly present.
Frequently Asked Questionsgenerated
The psalmist desires for the curse to be as close and inescapable as clothing, signifying that the consequences should deeply affect the accuser.
The belt symbolizes strength and permanence, suggesting that the curse should be a constant reminder of the accuser's wrongdoing.
This verse fits within a broader context of invoking divine justice against enemies, highlighting the seriousness of their actions and the desire for accountability.
The psalmist's approach reflects a deep sense of injustice and a call for divine intervention, showing that it is acceptable to seek justice for wrongs done.
Reflection Questionsgenerated
- How can I recognize when I am wronged and seek justice appropriately?
- What does it mean to carry the weight of a curse or consequence in my own life?
- In what ways can I ensure that my actions do not lead others to invoke curses against me?
- How can I find peace when I feel wronged, rather than wishing for harm against others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet it be unto him as the garment which covereth him,.... Let him be surrounded on all sides with the wrath of God; and let it be visible to all, as a man's garment on him is: see Isaiah 66:24.
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the extortioner catch all that he hath; and let the strangers spoil his labour. -God's visitation on the wicked man's property (Psalms 109:11-12); on his name and memorial (Psalms 109:13-15).
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich cleaves closer and faster to a man than a garment, than the Eastern garments did, which were large and loose.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:19 Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually.Ver. 19. Let it be unto him as a garment] Yet as an inner, but outer garment also, that men may see and say, This is an accursed person; the visible vengeance of God pursueth him.
Read John Trapp on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. And for a girdle] Let the curse cleave to him throughout life: as the girdle binds all the clothes to the body, let the curse of God bind all mischiefs and maladies to his body and soul. The Hindoos, Budhists, and others often wear a gold or silver chain about their waist. One of those chains, once the ornament of a Moudeliar in the island of Ceylon, lies now before me: it is silver, and curiously wrought.
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges19. (So) let it be unto him as the garment in which he wraps himself, And as the belt wherewith he girds himself continually. As the text stands, the verbs in Psalms 109:17-18 cannot be rendered as optatives, let it come … let it be far … let it come. At first sight it is tempting to make the slight change in vocalisation which would give this sense (cp. LXX and Jer.); but the text admits of a good explanation. The past tenses it came … it was far … it came are not to be explained as ‘futures of certainty,’ water and oil (possibly with a reference to the water of jealousy, Numbers 5:22) being regarded as figures for what will inevitably penetrate his whole body. Water and oil naturally…
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleLet it be unto him as the garment which covereth him - He has chosen to put it on, to wear it, to appear in it; so let him constantly feel its consequences.
Read Albert Barnes on Psalms 109 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Continually—This garment and girdle are to be worn perpetually, not to be intermitted, or laid off, as with common apparel.
Read Daniel Denison Whedon on Psalms 109 →The verse in English, compared — 16 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
May it be like a robe wrapped about him, like a belt tied forever around him.
Let it be to him as the clothing with which he covers himself, for the belt that is always around him.
May it be like a robe wrapped about him, like a belt tied forever around him.
May a curse attach itself to him, like a garment one puts on, or a belt one wears continually!
Tyndale line
Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.
Let it be unto him as the raiment wherewith he covereth himself, And for the girdle wherewith he is girded continually.
wherewith he covereth himself, and for the girdle wherewith he is girded continually.
Let it be to him as the garment which covereth him, and for a girdle with which he is girded continually.
Let it be vnto him as a garment to couer him, and for a girdle, wherewith he shalbe alway girded.
Strictly literal
Let it be unto him as a garment with which he covereth himself, and for a girdle wherewith he is constantly girded.
It is to him as apparel — he covereth himself, And for a continual girdle he girdeth it on.
It is to him as apparel—he covers himself, || And he girds it on for a continual girdle.
Let it be unto him as a garment in which he wrappeth himself, and for a girdle let him be continually girded with it.
May his curses be to him like the clothes he wears to cover himself, like the belt he always wears.
Simplified
May his curses stick to him like clothing, may they be pulled tight around him like a belt.”
Let it be to him as a robe which he puts on, let it be like a band which is round him at all times.
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 of Psalms 109:19 reads, 'May it be like a robe wrapped about him, like a belt tied forever around him.' The Septuagint, while it shares five out of seven words with the Masoretic Text, presents a different word order and structure, which reflects its own translation style rather than a direct correspondence. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so the primary comparison is between the Masoretic Text and the Septuagint, which shows that they agree on the general imagery but differ in wording and order.
תְּהִי־ ל֭וֹ כְּבֶ֣גֶד יַעְטֶ֑ה וּ֝לְמֵ֗זַח תָּמִ֥יד יַחְגְּרֶֽהָ׃
5 of the 7 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 Psalms 109:19
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
עָטָה (atah) is a Hebrew verb meaning to wrap, enwrap, or cover oneself. It can also mean to grasp. The entries indicate that in the Qal form, it refers to actions like wrapping or enveloping, while the Hiphil form involves covering someone with shame. The word appears in contexts related to mourning and physical covering.
עָטָה vb. wrap oneself, enwrap, envelop oneself
Qal
wrap, envelop oneself with sthg.
Hiph. thou hast wrapped shame upon him
H5844a עָטָה wrap oneself, enwrap, envelop oneself H5844b עָטָה grasp
5844 `atah aw-taw'
a primitive root; to wrap, i.e. cover, veil, cloth, or
roll:--array self, be clad, (put a) cover (-ing, self), fill,
put on, X surely, turn aside.
עָטָה (a.tah) — to enwrap.
1) to cover, enwrap, wrap oneself, envelop oneself
1a) (Qal)
1a1) to wrap, envelop oneself
1a2) to cover (the beard in mourning)
1a3) mourner, one who covers (participle)
1b) (Hiphil) to cover, enwrap, envelop
עָטָה (a.tah) — to grasp.
1) to grasp
1a) (Qal) to grasp
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מֵ֫זַח (me.zach) and מְזִיחַ (ma.zi.ach) both mean 'girdle' or 'belt,' indicating a form of restraint. The entries suggest a figurative use related to curses and wickedness, though this interpretation is considered dubious. Job 12:21 is referenced for one of the forms.
מֵ֫זַח n.m. girdle;—abs. מ׳:—in sim. of curse enfolding wicked; fig. = restraint (but text dubious)
base
[מְזִיחַ] n.m. id. [m.bh.aa] (of like orig.):—only cstr. Jb 12:21
ref
H4206a מֵ֫זַח girdle;—abs. מ׳:—in sim. of curse enfolding wicked; fig. = restraint (but text dubious) H4206b מְזִיחַ id. [4206a]
4206 maziyach maw-zee'-akh
or mezach {may-zakh'}; from 2118; a belt (as
movable):--girdle, strength.
see HEBREW for 02118
מֵ֫זַח (me.zach) — belt.
girdle
Also means: ma.zi.ach (מְזִיחַ "belt" H4206B)
מְזִיחַ (ma.zi.ach) — belt.
girdle
Another spelling of me.zach (מֵ֫זַח "belt" H4206A)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
N-ms — Noun common · masculine singular absoluteHNcmsa
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3fs