TRV
Translation
King James Version
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Complete Jewish Bible
May those who gloat over my distress be disgraced and humiliated. May those who aggrandize themselves at my expense be covered with shame and confusion.
Berean Standard Bible
May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach.
American Standard Version
Let them be put to shame and confounded together that rejoice at my hurt: Let them be clothed with shame and dishonor that magnify themselves against me.
World English Bible Messianic
Let them be disappointed and confounded together who rejoice at my calamity. Let them be clothed with shame and dishonor who magnify themselves against me.
Geneva Bible (1599)
Let them bee confounded, and put to shame together, that reioyce at mine hurt: let them bee clothed with confusion and shame, that lift vp themselues against me.
Young's Literal Translation
They are ashamed and confounded together, Who are rejoicing at my evil. They put on shame and confusion, Who are magnifying themselves against me.
In the KJVVerse 14,437 of 31,102
Study This Verse
Commentary on Psalms 35 verses 17–28
17 ¶ Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
18 I will give thee thanks in the great congregation: I will praise thee among much people.
19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.
28 And my tongue shall speak of thy righteousness and of thy praise all the day long.
In these verses, as before,
I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. Joh 15:25, They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not speak peaceably to him, Gen 37:4. 3. They were very proud and scornful (Psa 35:21): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, Psa 35:26. Turba Remi sequitur fortunam, ut semper, et odit damnatos - The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (Psa 35:20): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Caesar and hurtful to kings and provinces. I am for peace, Psa 120:7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan 6:4, etc.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him.
II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge (Psa 35:22): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (Psa 35:15): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, Psa 35:23. "Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government," Psa 35:24. See this explained by Solomon, Kg1 7:31, Kg1 7:32. When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous.
III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (Psa 35:17): "Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me (Psa 35:22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice (Psa 35:19): Let them not rejoice over me (and again, Psa 35:24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it (Psa 35:25), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together (Psa 35:26, as before, Psa 35:4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, Psa 35:27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified.
IV. The mercy he hoped to win by prayer he promises to wear with praise: "I will give thee thanks, as the author of my deliverance (Psa 35:18), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. he will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. he will speak God's praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–28. Public domain.
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Evagrius PonticusAD 399
NOTES ON THE PSALMS 34[35].26
Those who are baptized into Christ put on Christ; this is justice and wisdom. Those who are baptized into Satan are clothed in confusion and shame.
Augustine of HippoAD 430
Exposition on Psalm 35
"Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour" [Psalm 35:26]; so that we may swallow up them ashamed and brought to confusion. "Who speak evil against me:" let them be ashamed, let them be brought to confusion.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 35:12
Shame is fitting for those who mock their neighbor; thus the inspired author calls it down on their arrogance and boasting.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 35:26
One who blushes over his own acts is condemned by his own evaluation; one who is confined by the chain of embarrassment serves as his own tormentor.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 35:26 is a fervent imprecatory prayer by David, appealing to God for the public humiliation and comprehensive defeat of his malicious adversaries. It expresses a profound desire for divine justice against those who not only plot against him but also take sadistic pleasure in his suffering and arrogantly exalt themselves in their opposition. The verse culminates David's plea for God to act decisively, bringing shame and dishonor upon his enemies, thereby vindicating the psalmist and demonstrating God's righteous judgment and unwavering commitment to His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:26 employs several potent literary devices to convey its message with force and emotional depth. The most prominent is Imprecation, where the psalmist directly calls upon God to bring judgment and calamity upon his enemies. This is not a personal curse but an appeal to divine justice, entrusting the retribution to God. Parallelism is evident in the verse's structure, with the first half ("Let them be ashamed and brought to confusion together that rejoice at mine hurt") mirroring the second ("let them be clothed with shame and dishonour that magnify [themselves] against me"). This structural repetition intensifies the plea for judgment, emphasizing both the nature of the enemies' sin and the desired outcome. The phrase "clothed with shame and dishonour" is a vivid Metaphor, portraying shame and dishonor as garments that completely envelop and define the enemies, making their disgrace public and inescapable. This imagery powerfully communicates the totality of their anticipated downfall. The use of strong, evocative language throughout the verse, such as "rejoice at mine hurt" and "magnify themselves," contributes to its Intensification, emphasizing the depth of the psalmist's anguish and the severity of the desired divine retribution.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while intensely personal, transcends individual experience to articulate a profound theological truth: God is a righteous judge who will ultimately bring justice to the oppressed and shame to the proud. It is a prayer rooted in the conviction that God sees injustice, hears the cries of His suffering servants, and will act to vindicate them. The call for the enemies to be "ashamed" and "clothed with shame" is not merely a desire for personal revenge but an appeal for the public display of God's moral order, where evil is exposed and its practitioners are stripped of their ill-gotten pride. This aligns with the broader biblical narrative of God's unwavering commitment to righteousness and His ultimate triumph over all forms of evil and rebellion, affirming His sovereignty over human affairs and His promise to defend the helpless.
REFLECTION AND APPLICATION
Psalms 35:26 offers a profound avenue for reflection on how believers navigate suffering and injustice. It validates the deep human longing for justice when faced with malicious opposition and the pain of being wronged. While the New Testament calls us to love our enemies and pray for those who persecute us, this psalm reminds us that we can, and should, commit our cause to God, trusting in His ultimate righteousness. It is a prayer for God's justice to prevail, for the schemes of the wicked to be thwarted, and for His name to be glorified through the vindication of His people. This verse encourages us to release our desire for personal retribution and instead rely on God's perfect timing and method for setting things right, knowing that He sees, He cares, and He will act. It fosters a faith that believes in the eventual triumph of good over evil, even when circumstances seem bleak, and teaches us to channel our righteous indignation into prayer rather than personal vengeance.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory prayers like this?
Answer: Imprecatory psalms, like Psalms 35:26, express a deep longing for divine justice and the defeat of evil, not a call for personal revenge. For Christians, while we are called to love our enemies and pray for those who persecute us (as seen in Matthew 5:44), these psalms provide a framework for committing our cause to God. They acknowledge that ultimate justice belongs to Him (Romans 12:19) and express a fervent desire for God's righteousness to be manifest in the world, for evil to be judged, and for the oppressed to be vindicated. They are prayers for God's kingdom to come and His will to be done, which includes the judgment of all unrighteousness, aligning our desires with God's perfect justice.
What does "magnify themselves against me" mean in a modern context?
Answer: In a modern context, "magnify themselves against me" refers to individuals or groups who arrogantly exalt themselves, boast, or act with inflated pride and self-importance in opposition to others, especially those who follow God. This can manifest as slander, malicious gossip, unjust criticism, professional sabotage, or any form of persecution driven by hubris, envy, or hostility. It describes those who seek to diminish, harm, or undermine others to elevate their own status or agenda, often with a sense of self-righteousness or perceived superiority. The prayer in Psalms 35:26 is that such pride and malicious intent would ultimately lead to their public shame and the thwarting of their wicked plans, demonstrating that God resists the proud but gives grace to the humble (James 4:6).
CHRIST-CENTERED FULFILLMENT
Psalms 35:26 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the supremely righteous sufferer, the true David, who endured unparalleled "hurt" at the hands of those who "rejoiced" in His pain and "magnified themselves" against Him. From the mocking crowds at His crucifixion (Matthew 27:39-44) to the religious and political leaders who plotted His demise (John 11:47-53), Jesus faced the very malice David prayed against. Yet, in His suffering, He did not imprecate His enemies but prayed for their forgiveness (Luke 23:34), embodying the very love for enemies that the New Testament commands. Paradoxically, through His death and resurrection, the very powers that magnified themselves against Him—sin, death, and the devil—were utterly defeated and put to open shame (Colossians 2:15). The cross, which seemed to be the ultimate triumph of His enemies, became the means of their confusion and dishonor, and the ultimate vindication of God's righteous Son (Philippians 2:9-11). Thus, David's prayer for the shame of his adversaries is ultimately answered in Christ's triumph over all evil, foreshadowing the final judgment when all who oppose God and His Christ will indeed be "clothed with shame and dishonour" (Revelation 20:11-15), while the righteous are eternally vindicated and clothed in Christ's righteousness.