Psalms 89:42 — Word Study
WLCהֲ֭רִימוֹתָ יְמִ֣ין צָרָ֑יו הִ֝שְׂמַ֗חְתָּ כָּל־ אוֹיְבָֽיו׃
BSAYou have made allkôl [caused to be, brought about, every single one, everything]
| Greek | English | Parsing |
|---|---|---|
| הֲ֭רִימוֹתָ | you have exalted | Verb, Hiphil, perfect second person masculine singular |
| יְמִ֣ין | [the] right [hand] of | Noun common, feminine singular construct |
| צָרָ֑יו | opponents his | Noun common masculine plural construct, suffix |
| הִ֝שְׂמַ֗חְתָּ | you have made to rejoice | Verb, Hiphil, perfect second person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| אוֹיְבָֽיו׃ | enemies his | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have exalted the right hand of his foes; You have made all his enemies rejoice. |
| KJV | Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. |
| ASV | Thou hast exalted the right hand of his adversaries; Thou hast made all his enemies to rejoice. |
| YLT | Thou hast exalted the right hand of his adversaries, Thou hast caused all his enemies to rejoice. |
| WEB | You have exalted the right hand of his adversaries. You have made all of his enemies rejoice. |
| BBE | You have given power to the right hand of his haters; you have made glad all those who are against him. |
Where they part company is הִ֝שְׂמַ֗חְתָּ — see How Translations Differ.
Two main verbs govern the actions described in the verse, showing a clear cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁסַס
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 89:42
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 — A Lament Over God's Peoplegenerated
Psalm 89:42 reflects a deep concern for the plight of God's people, who are facing oppression from their enemies. The psalmist acknowledges that God has allowed their foes to gain power, leading to a situation where the enemies rejoice over their triumphs. This verse captures the tension between divine sovereignty and human suffering, as seen in the surrounding verses that express the psalmist's grief over the perceived abandonment by God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:17–25 | And I will set My face against you, so that you will be defeated by your enemies. Those who hate you will rule over you, and you will flee when no one pursues you. |
| 2 | Deuteronomy 28:25–43 | The LORD will cause you to be defeated before your enemies. You will march out against them in one direction but flee from them in seven. You will be an object of horror to all the kingdoms of the earth. |
| 3 | Lamentations 2:17 | The LORD has done what He planned; He has accomplished His decree, which He ordained in days of old; He has overthrown you without pity. He has let the enemy gloat over you and exalted the horn of your foes. |
| 4 | John 16:20 | Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy. |
| 5 | Revelation 11:10 | And those who dwell on the earth will gloat over them, and will celebrate and send one another gifts, because these two prophets had tormented them. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֲ֭רִימוֹתָ, Ha.ri.mo.tagenerated
The verb הֲ֭רִימוֹתָ (ha.ri.mo.ta) is a Hiphil perfect form of the root רוּם (ruwm), which means 'to exalt' or 'to lift up.' This word conveys the action of empowering or elevating, particularly in a context where God is seen as enabling the strength of adversaries. The parsing indicates that it is directed to a second person masculine singular subject, emphasizing God's direct involvement.
In this verse, it implies that God has given strength or power to the right hand of the enemies, suggesting a reversal of fortune for His people. The use of the Hiphil form suggests that this action is intentional, highlighting God's sovereignty even in the face of adversity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses exalted for הֲ֭רִימוֹתָ, a choice shared by the KJV and ASV.
Sentence Structuregenerated
The verse is structured around two finite verbs: הֲ֭רִימוֹתָ and הִ֝שְׂמַ֗חְתָּ, which govern the respective phrases that follow. The first verb describes God's action in exalting the right hand of the foes, while the second verb indicates the resultant action of making the enemies rejoice.
The sentence flows from God's action to the consequences for His enemies, illustrating a cause-and-effect relationship that highlights the psalmist's lamentation over the situation.
Septuagint Backgroundgenerated
In the Septuagint, הֲ֭רִימוֹתָ is rendered as διήρπασαν, which suggests a more aggressive action of plundering rather than merely exalting. This choice reflects a different interpretation of the Hebrew text, emphasizing the enemies' triumph over God's people.
The translation of הִ֝שְׂמַ֗חְתָּ as ὁδόν indicates a shift in focus, as it moves from the act of causing joy to a more general sense of a path or way, which may reflect the translators' understanding of the context.
In plain words — the whole versegenerated
Psalm 89:42 expresses the psalmist's sorrow that God has allowed the right hand of His enemies to be exalted, leading all of them to rejoice. This verse highlights the struggle of God's people and their feeling of abandonment, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
It signifies that God has empowered the enemies of His people, allowing them to gain strength and victory.
They rejoice because they perceive themselves as victorious over God's people, celebrating their triumph.
This verse reflects the tension between God's sovereignty and the suffering of His people, a recurring theme in the psalm.
It teaches us about the reality of suffering and the importance of bringing our struggles before God in prayer.
Reflection Questionsgenerated
- In what ways have I seen God's power at work in difficult situations?
- How do I respond when I feel like my enemies are triumphing over me?
- What does this verse teach me about the nature of God's sovereignty?
- How can I find joy in the midst of adversity, as the enemies are portrayed as rejoicing?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast set up the right hand of his adversaries,.... Suffered them to become powerful, and to prevail against him; as the wicked Jews, and Satan, and his principalities and powers, at the time of
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou hast cast off and abhorred, thou hast been wroth with thine anointed. -The people of the covenant contrast the sad state of things actually with what the covenant seemed to promise. Similarly in Psalms 44:9. Verse 38.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast given them courage, and power, and success.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.Ver. 42. Thou hast set up] Thou seemest to be on their side. Thou hast made all his enemies] To revel in his ruins.
Read John Trapp on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. Thou hast set up the right hand of his adversaries] Thou hast given them that strength which thou didst formerly give to thy own people; therefore these are depressed, those exalted.
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges42. Thou hast set up] R.V. thou hast exalted. Contrast Psalms 89:19; Psalms 89:24. to rejoice] The malignant delight of enemies is constantly deprecated as an aggravation of the bitterness of misfortune. Cp. Psalms 25:2; Psalms 30:1; Psalms 35:19; Psalms 35:24 ff.; Psalms 38:16; and the close parallel in Lamentations 2:17.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast set up the right hand of his adversaries - Hast given them the victory. Thou hast suffered them to accomplish their purposes.
Read Albert Barnes on Psalms 89 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible42. Set up the right hand—To do any thing with an uplifted hand was to do it proudly, defiantly, (Exodus 14:8; Numbers 33:3,) sometimes also rebelliously. 1 Kings 11:26. Contrast with Psalms 89:21-22
Read Daniel Denison Whedon on Psalms 89 →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
You have exalted the right hand of his foes; You have made all his enemies rejoice.
You have exalted the right hand of his adversaries. You have made all of his enemies rejoice.
You have exalted the right hand of his foes; You have made all his enemies rejoice.
You have allowed his adversaries to be victorious, and all his enemies to rejoice.
Tyndale line
Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.
Thou hast exalted the right hand of his adversaries; Thou hast made all his enemies to rejoice.
Thou hast exalted the right hand of his adversaries; thou hast made all his enemies to rejoice.
Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.
Thou hast set vp the right hand of his enemies, and made all his aduersaries to reioyce.
Strictly literal
Thou hast exalted the right hand of his oppressors; thou hast made all his enemies to rejoice:
Thou hast exalted the right hand of his adversaries, Thou hast caused all his enemies to rejoice.
You have exalted the right hand of his adversaries, || You have caused all his enemies to rejoice.
(89:43) Thou hast raised up the right hand of his assailants: thou hast caused all his enemies to rejoice.
You have raised the right hand of his enemies; you have made all his enemies rejoice.
Simplified
You have made his enemies strong; you have made them celebrate their victory.
You have given power to the right hand of his haters; you have made glad all those who are against him.
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 reads: הֲ֭רִימוֹתָ יְמִ֣ין צָרָ֑יו הִ֝שְׂמַ֗חְתָּ כָּל־ אוֹיְבָֽיו׃, which translates to 'You have exalted the right hand of his foes; You have made all his enemies rejoice.' The Septuagint agrees with the Masoretic Text in all six words, maintaining the same meaning, though the word order may differ. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses.
הֲ֭רִימוֹתָ יְמִ֣ין צָרָ֑יו הִ֝שְׂמַ֗חְתָּ כָּל־ אוֹיְבָֽיו׃
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 Psalms 89:42
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.
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp3ms — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms