Psalms 26:5 — Word Study
WLCשָׂ֭נֵאתִי קְהַ֣ל מְרֵעִ֑ים וְעִם־ רְ֝שָׁעִ֗ים לֹ֣א אֵשֵֽׁב׃
BSAI hatesânêʼ■ [intensely dislike, feel hostility towards] the mobqâhâl [assembly, group] of evildoersrâʻaʻ [those who do evil, wicked ones] and refuselôʼ [will not, decline] to sityâshab▸ [dwell, remain] withʻim [together, in company] the wickedrâshâʻ [morally wrong, guilty of sin]
| Greek | English | Parsing |
|---|---|---|
| שָׂ֭נֵאתִי | I hate | Verb, Qal, perfect first person common singular |
| קְהַ֣ל | [the] assembly of | Noun common, masculine singular construct |
| מְרֵעִ֑ים | evil-doers | Verb, Hiphil, participle (active) masculine plural |
| וְעִם־ | and with | Conjunction, preposition |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| לֹ֣א | not | Particle |
| אֵשֵֽׁב׃ | I sit | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I hate the mob of evildoers, and refuse to sit with the wicked. |
| KJV | I have hated the congregation of evil doers; and will not sit with the wicked. |
| ASV | I hate the assembly of evil-doers, And will not sit with the wicked. |
| YLT | I have hated the assembly of evil doers, And with the wicked I sit not. |
| WEB | I hate the assembly of evildoers, and will not sit with the wicked. |
| BBE | I have been a hater of the band of wrongdoers, and I will not be seated among sinners. |
Where they part company is קְהַ֣ל — see How Translations Differ.
The main clause expresses the psalmist's strong feelings, followed by a refusal that emphasizes his moral stance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 26:5
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 Declaration of Integritygenerated
Psalm 26:5 reflects the psalmist's commitment to righteousness and his disdain for those who engage in evil. This verse emphasizes a moral separation from wickedness, aligning with the broader themes of the psalm that focus on purity and integrity, as seen in the surrounding verses, including Psalm 26:4 and Psalm 26:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:6 | I hate those who cling to worthless idols, but in the LORD I trust. |
| 2 | Psalm 101:3–8 | I will set no worthless thing before my eyes. I hate the work of those who fall away; it shall not cling to me. |
| 3 | Psalm 139:21–22 | Do I not hate those who hate You, O LORD, and detest those who rise against You? |
| 4 | Psalm 1:1 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 5 | Matthew 9:11–12 | When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שָׂנֵאתִי, Sa.ne.tigenerated
The verb שָׂנֵא (sane') is a perfect first person common singular form meaning 'I hate.' It conveys a strong emotional response, indicating intense dislike or hostility towards a group, in this case, the assembly of evildoers.
This term captures the psalmist's moral stance against wickedness, highlighting a clear division between the righteous and the wicked. The use of the first person emphasizes personal conviction and the seriousness of the psalmist's feelings.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of שָׂנֵאתִי as 'I hate,' reflecting the psalmist's strong feelings.
Sentence Structuregenerated
The main verb שָׂ֭נֵאתִי governs the sentence, with two phrases following: a noun phrase describing the object of hatred and a prepositional phrase indicating the psalmist's refusal to associate with the wicked.
The structure emphasizes the psalmist's strong emotional response and moral clarity, with the verb leading the declaration of his stance.
Septuagint Backgroundgenerated
The Septuagint translates שָׂנֵאתִי as ἐμίσησα, which also means 'I hated.' This choice maintains the intensity of the psalmist's feelings.
The term ἐκκλησίαν for קְהַ֣ל indicates a formal assembly, aligning with the communal aspect of the original Hebrew context.
In plain words — the whole versegenerated
Psalm 26:5 shows the psalmist's strong feelings against evil-doers and his refusal to be with the wicked. This highlights a commitment to righteousness and a desire to separate from those who do wrong.
Frequently Asked Questionsgenerated
The psalmist expresses a strong moral stance against those who engage in wickedness, indicating a desire to distance himself from their actions.
This refusal signifies a commitment to integrity and a rejection of immoral behavior, emphasizing the importance of choosing one's companions wisely.
The verse reveals the psalmist's dedication to righteousness and his strong feelings against moral corruption, showcasing his desire for purity.
We can learn the importance of standing firm against evil and the value of surrounding ourselves with those who uphold moral integrity.
Reflection Questionsgenerated
- In what ways can I actively distance myself from negative influences in my life?
- How can I cultivate a community that reflects values of righteousness and integrity?
- What steps can I take to ensure that my actions align with my beliefs, as the psalmist demonstrates?
- How does my understanding of evil influence my relationships and choices?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse's moral implications, arguing from it to highlight the importance of rejecting evil company.
"I have hated the congregation of evil doers." But to arrive at this council of vanity, congregations of evil doers are formed, which I have hated.Early Church Fathers on Psalms 26 →
Do not be malicious toward one another, for the Lord detests this vice, as he says: “I hate the assembly of evildoers.” Let us, then, amend vices of the flesh, dearly beloved, for the sake of beauty of soul,Early Church Fathers on Psalms 26 →
It would have been a lesser thing for a holy person to have avoided the wicked council if he had also hated the assembly of those who are deceptive in every way. Hatred indicates division, just as there is cooperation in love.Early Church Fathers on Psalms 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 26:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have hated the congregation of evildoers,.... That do harm to the persons, characters, or properties of men; and who meet together in bodies, to consult and form schemes to do mischief, and have
Read John Gill on Psalms 26 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have hated the congregation of evil doers; and will not sit with the wicked. Congregation of evil-doers - i:e., their meetings for mischief.
Read Robert Jamieson on Psalms 26 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe congregation of evil-doers; either, 1. Their whole rank or society. I have an antipathy against all such persons, without any exception. Or, 2. To meet and join with them in their assemblies and consultations, or sit with them, as it follows.
Read Matthew Poole on Psalms 26 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 26:5 I have hated the congregation of evil doers; and will not sit with the wicked.Ver. 5. I have hated the congregation of evildoers] The Church malignant, whose lives are a mystery of iniquity, as Josephus saith of Antipater; qui omnia turbant et miscent, tantum ut ipsi crescere possint, as Aristophanes saith of Cleon; care not whom they ruin, so they may raise themselves, nor what mischief they work to others, so they may drive on their own sinful designs. Luther said of the monks in Germany, that they were so bad, tam desperatae malitiae, ut nihil cogitent quod non idem patrare ausint, that they would stick at no villany whatsoever. David held it a hell to be in company with such…
Read John Trapp on Psalms 26 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Evil doers.—With idea of violence; from a root meaning to break in pieces.
Read Charles John Ellicott on Psalms 26 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. I have hated the congregation of evil doers] I have never made one in the crowds of discontented persons; persons who, under pretense of rectifying what was wrong in the state, strove to subvert it, to breed general confusion, to overturn the laws, seize on private property, and enrich themselves by the spoils of the country.
Read AdamClarke on Psalms 26 →
CambridgeThe Cambridge Bible for Schools and Colleges5. I have hated] R.V., I hate. the congregation of evil doers] Cp. Psalms 22:16. Is there not a tacit contrast between the congregation which meets for its own evil purposes, and that which assembles for the worship of Jehovah (Psalms 26:12)?
Read Cambridge on Psalms 26 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have hated - We have here the same evidence of his piety repeated in another and a stronger form.
Read Albert Barnes on Psalms 26 →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
I hate the mob of evildoers, and refuse to sit with the wicked.
I hate the assembly of evildoers, and will not sit with the wicked.
I hate the mob of evildoers, and refuse to sit with the wicked.
I hate the mob of evil men, and do not associate with the wicked.
Tyndale line
I have hated the congregation of evil doers; and will not sit with the wicked.
I hate the assembly of evil-doers, And will not sit with the wicked.
I hate the congregation of evil-doers, and will not sit with the wicked.
I have hated the congregation of evil doers; and will not sit with the wicked.
I haue hated the assemblie of the euill, and haue not companied with the wicked.
Strictly literal
I have hated the congregation of evil-doers, and I have not sat with the wicked.
I have hated the assembly of evil doers, And with the wicked I sit not.
I have hated the assembly of evildoers, || And I do not sit with the wicked.
I have hated the assemblage of evil-doers; and with the wicked will I not sit.
I hate the assembly of evildoers, and I do not live with the wicked.
From the Latin
For he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle.
Simplified
I refuse to get together with those who do evil, and I won't involve myself with the wicked.
I have been a hater of the band of wrongdoers, and I will not be seated among sinners.
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 in the wording of this verse, with all seven words matching in the Hebrew and Greek translations.
שָׂ֭נֵאתִי קְהַ֣ל מְרֵעִ֑ים וְעִם־ רְ֝שָׁעִ֗ים לֹ֣א אֵשֵֽׁב׃
7 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 26:5
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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
N-ms — Noun common · masculine singular constructHNcmsc
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…
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
e-v'-l-doo'-erz mere`im; from ra`-a`; kakopoios, always plural:
Malefactors or offenders of God's law. Used generally of the ungodly, as, "Fret not thyself because of evil-doers." (Ps 37:1). Sometimes also of personal offenders: "He hath delivered the soul of the needy from the hand of evil-doers." (Jer 20:13).
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Conj | Prep — Conjunction · prepositionHC/R
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
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
