Psalms 132:18 — Word Study
WLCא֭וֹיְבָיו אַלְבִּ֣ישׁ בֹּ֑שֶׁת וְ֝עָלָ֗יו יָצִ֥יץ נִזְרֽוֹ׃
BSAI will clothelâbash▸ [wrap with, cover] his enemiesʼôyêb [adversaries, those who oppose] with shamebôsheth [humiliation, disgrace] but the crownnezer [consecration] upon himʻal will gleamtsûwts▸ [shine brightly, flourish]
| Greek | English | Parsing |
|---|---|---|
| א֭וֹיְבָיו | enemies his | Verb qal participle (active) masculine plural common, suffix |
| אַלְבִּ֣ישׁ | I will clothe | Verb, Hiphil, imperfect first person common singular |
| בֹּ֑שֶׁת | shame | Noun common, feminine singular absolute |
| וְ֝עָלָ֗יו | and on him | Conjunction, preposition, suffix |
| יָצִ֥יץ | it will shine | Verb, Hiphil, imperfect third person masculine singular |
| נִזְרֽוֹ׃ | crown his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will clothe his enemies with shame, but the crown upon him will gleam.” |
| KJV | His enemies will I clothe with shame: but upon himself shall his crown flourish. |
| ASV | His enemies will I clothe with shame; But upon himself shall his crown flourish. |
| YLT | His enemies I do clothe [with] shame, And upon him doth his crown flourish! |
| WEB | I will clothe his enemies with shame, but on himself, his crown will shine.” |
| BBE | His haters will be clothed with shame; but I will make his crown shining. |
The translations agree on the rendering of key terms, with no significant differences noted.
The sentence features a main clause followed by a contrasting clause, clearly delineating the outcomes for God's enemies and His anointed.
8 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 — Psalms 132:18
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 — God's Promise to Davidgenerated
Psalm 132:18 expresses God's commitment to David's lineage, emphasizing the contrast between the fate of His enemies and the glory of His anointed one. This verse is part of a larger context where God reaffirms His covenant promises, as seen in the preceding verses that highlight blessings and provisions for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 21:8–9 | Your hand will apprehend all Your enemies; Your right hand will seize those who hate You. |
| 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 109:29 | May my accusers be clothed with disgrace; may they wear their shame like a robe. |
| 4 | Job 8:22 | Your enemies will be clothed in shame, and the tent of the wicked will be no more.” |
| 5 | Daniel 12:2 | And many who sleep in the dust of the earth will awake, some to everlasting life, but others to shame and everlasting contempt. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֹיֵב, 'oy.vavgenerated
The Hebrew word אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It is derived from the active participle of the root אָיַב (ayab), which conveys the sense of being hostile. This word is used to describe personal or national adversaries, emphasizing the opposition faced by God's chosen.
In this verse, the enemies of God's anointed are set to be clothed with shame, highlighting their disgrace as a result of their opposition. The use of this word underscores the seriousness of their enmity against God's purposes.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree in rendering אֹיֵב as 'enemies,' maintaining the sense of opposition throughout.
Sentence Structuregenerated
The main verb is אַלְבִּ֣ישׁ, I will clothe, which governs the entire sentence. It introduces two contrasting clauses: one describing the fate of the enemies and the other the glory of the crown.
The structure reveals a clear contrast between the shame of the enemies and the shining of the crown, with the prepositional phrase וְ֝עָלָ֗יו (and upon him) emphasizing the subject of the latter clause.
Septuagint Backgroundgenerated
In the Septuagint, the word for 'enemies' is rendered as αὐτοῦ (autou), indicating possession, which aligns with the Hebrew meaning but shifts the focus slightly to the relationship of the enemies to the anointed one.
The choice of words in the Septuagint reflects a similar understanding of the themes of shame and glory, although the exact phrasing may differ.
In plain words — the whole versegenerated
Psalm 132:18 states that God will bring shame to His enemies while the crown upon His chosen one will shine. This verse emphasizes the contrast between the disgrace of those opposed to God and the glory of His anointed leader.
Frequently Asked Questionsgenerated
This indicates that God will bring humiliation and disgrace to those who oppose Him, demonstrating His power over His adversaries.
The shining crown symbolizes glory, honor, and the divine favor bestowed upon God's chosen leader, contrasting with the fate of His enemies.
This verse reaffirms God's promise to David, assuring that his lineage will be honored while those who oppose God's plan will face judgment.
Clothing often symbolizes identity and status; here, it signifies the disgrace of God's enemies and the glory of His anointed one.
Reflection Questionsgenerated
- In what ways have I seen God bring justice against those who oppose Him?
- How can I reflect the glory of God in my own life, as described in this verse?
- What does it mean for me to be part of God's anointed people?
- How can I respond to opposition in my life, knowing God will ultimately judge His enemies?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of sanctification and opposition to God's anointed, illustrating its theological significance.
"Upon Him shall My sanctification flourish" [Psalms 132:18]. Upon whom? Upon Mine Anointed.Early Church Fathers on Psalms 132 →
And, because they had shut themselves up against him, by asserting that they did not know what they knew, the Lord did not open up to them because they did not knock.Early Church Fathers on Psalms 132 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHis enemies will I clothe with shame, With the garments of shame, as the Targum; very different from the clothing of Zion's priests; all that are incensed against Christ as a King and Saviour shall
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis enemies will I clothe with shame: but upon himself shall his crown flourish. His enemies will I clothe with shame - with disappointment in their hope of glorying over his downfall.
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleClothe with shame; for the shameful and unexpected disappointment of all their vain hopes and wicked designs. Upon himself; upon him and his posterity, which are nothing else but a man’ s self multiplied.
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:18 His enemies will I clothe with shame: but upon himself shall his crown flourish.Ver. 18. His enemies will I clothe with shame] Shame shall be the promotion of all such fools as set against Christ and his people; yea, they shall be clothed with it; so that it shall be conspicuous to all men. But upon himself shall his crown flourish] His royal diadem, whereby he is separated (Nezer) and distinguished from other men. Alexander dropped his diadem once into the water, and because he who fetched it out, put it on his own head while he swam out with it, he cut off his head. Our Edward IV hanged one for saying he would make his son owner of the crown; though he only meant his own…
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Crown (nezer).—As the distinctive use of this word in Israel—by its derivation meaning mark of separation—was for the golden plate, inscribed “Holiness to the Lord,” worn on the high priest’s mitre (see Exodus 29:6; Exodus 39:30), we cannot be wrong in seeing here a special allusion to the same. This allusion is rendered more probable by the use of the word rendered “flourish” (properly, shine), a cognate to which was the technical name given to this golden plate. (See the reference in Exodus 39, above.) It is also possibly alluded to in Psalms 89:39, the only other place in the psalms where the word occurs, though as the word is used of the royal crown in 2 Samuel 1:10, &c, the…
Read Charles John Ellicott on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. His enemies will I clothe with shame] Every opponent of the Christian cause shall be confounded. But upon himself shall his crown flourish.] There shall be no end of the government of Christ's kingdom. From Psalms 132:11-18, the spiritual David and his posterity are the subjects of which the Psalm treats. ANALYSIS OF THE HUNDRED AND THIRTY-SECOND PSALM This Psalm is divided into three parts: - I. A petition, before which is David's care and vow to settle the ark, and with what reverence they would settle it in the temple; and he sets down the solemn prayer then used, Psalms 132:1-10. II. An explication of the promises made unto David for the continuance of his kingdom in his…
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges18. will I clothe with shame] The opposite of salvation, Psalms 132:16. Cp. Psalms 35:26; Job 8:22. upon himself] Upon David in the person of his representative, who is called David in Ezekiel 34:23-24. shall his crown flourish] The expression is a peculiar one. (1) The word for ‘crown’ (nçzer) used here as in Psalms 89:39, means (a) ‘consecration,’ (b) ‘a crown’ or ‘diadem,’ as the mark of consecration to an office. It is used not only of a king’s crown, but of the high-priest’s diadem (Exodus 29:6). (2) The verb yâtsîts, ‘flourish,’ or rather ‘sparkle,’ ‘glitter,’ is cognate to the word tsîts, which denotes the glittering plate of gold bearing the inscription “Holiness to Jehovah” which…
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleHis enemies will I clothe with shame - They shall be so confounded that shame shall seem to cover them as a garment. See the notes at Psalms 109:29. That is, David would be triumphant.
Read Albert Barnes on Psalms 132 →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
I will clothe his enemies with shame, but the crown upon him will gleam.”
I will clothe his enemies with shame, but on himself, his crown will shine.”
I will clothe his enemies with shame, but the crown upon him will gleam.”
I will humiliate his enemies, and his crown will shine.
Tyndale line
His enemies will I clothe with shame: but upon himself shall his crown flourish.
His enemies will I clothe with shame; But upon himself shall his crown flourish.
His enemies will I clothe with shame: but upon himself shall his crown flourish.
His enemies will I clothe with shame: but upon himself shall his crown flourish.
His enemies will I clothe with shame, but on him his crowne shall florish.
Strictly literal
His enemies will I clothe with shame; but upon himself shall his crown flourish.
His enemies I do clothe [with] shame, And upon him doth his crown flourish!
I clothe His enemies [with] shame, || And His crown flourishes on Him!”
His enemies will I clothe with shame; but upon himself shall his crown shine brilliantly.
I will clothe his enemies with shame, but on him his crown will shine.”
Simplified
I will humiliate his enemies, but the crown he wears will shine brightly.”
His haters will be clothed with shame; but I will make his crown shining.
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 is supported by the Dead Sea Scrolls, which show a close match in wording, affirming the integrity of this verse. The Septuagint aligns with the Hebrew text in meaning, though its structure differs.
א֭וֹיְבָיו אַלְבִּ֣ישׁ בֹּ֑שֶׁת וְ֝עָלָ֗יו יָצִ֥יץ נִזְרֽוֹ׃
5 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.
אויבי׳ו אלביש בושת ועלי׳ו יציץ נזר׳ו
6 words on the leather.
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 132:18
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.
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
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
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-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep | Suff — Conjunction · preposition · suffixHC/R/Sp3ms
צוּץ (tsuwts) is a Hebrew verb with meanings related to blooming and shining. It can refer to blossoming or flourishing in a physical sense, as well as to gazing or glancing in a more figurative context. The entries indicate that it can be used in both the Qal and Hiphil forms, with specific references to shining and peeping, including a mention in Canticles 2:9.
[צוּץ, צִיץ] vb. 1. blossom. 2. shine, sparkle
Qal
flourish.
shine, gleam
Hiph. it put forth blossoms
base
[צוּץ] vb. Hiph. gaze, peep;—Ct 2:9
ref
H6692a צוּץ, צִיץ . blossom
. shine
H6692b צוּץ Hiph. gaze, peep
6692 tsuwts tsoots
a primitive root; to twinkle, i.e. glance; by analogy, to
blossom (figuratively, flourish):--bloom, blossom, flourish,
shew self.
צוּץ (tsuts) — to blossom.
1) to blossom, shine, sparkle
1a) (Qal)
1a1) to flourish
1a2) to shine, gleam
1b) (Hiphil) to blossom, put forth blossoms, produce blossoms
צוּץ (tsuts) — to gaze.
(Hiphil) to gaze, peep, glance, make the eyes sparkle
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Eze 43:2; Da 12:3). God as the sun of righteousness…
The Hebrew word נֵ֫זֶר (*nezer*) is derived from a root meaning 'to separate' and encompasses concepts of dedication, particularly in the context of the Nazirite vow. It refers to items associated with consecration, such as a crown or unshorn hair, and can denote the status of a high priest or a Nazirite. The entries consistently highlight its meanings related to separation and dedication.
נֵ֫זֶר n.m. ψ 132:18 consecration, crown, Naziriteship
crown (sign of consecration)
woman’s hair (orig. prob. of long hair as sign of consecration, as in Nazirite vow)
consecration
base
H5145 נֵ֫זֶר, נֶזֶר
5145 nezer neh'-zer
or nezer {nay'-zer}; from 5144; properly, something set
apart, i.e. (abstractly) dedication (of a priet or Nazirite);
hence (concretely) unshorn locks; also (by implication) a
chaplet (especially of royalty):--consecration, crown, hair,
separation.
see HEBREW for 05144
נֵ֫זֶר (ne.zer) — consecration: Nazirite vow.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: crown.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
נֵ֫זֶר (ne.zer) — consecration: hair.
1) consecration, crown, separation, Nazariteship
1a) crown (as sign of consecration), earring
1a1) stones of a crown, diadem, stones of charming
1b) woman's hair
1c) consecration
1c1) of high priest
1c2) of Nazarite
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms