יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם וְעַל־לְבוּשִׁ֗י יַפִּ֥ילוּ גֹורָֽל׃
(Psalm 22:19)
They divide my garments among them, and for my clothing they cast lots.
Introduction: Lament and the Poetics of Degradation
Psalm 22 is a profound expression of suffering and divine distance, often described as a “passion psalm.” Verse 19 (18 in most English Bibles) presents a vivid and symbolic scene of social degradation and loss of dignity:
The verse uses poetic parallelism and action-oriented verbs to convey humiliation and abandonment. In later theological tradition, it has also been understood as a prophetic foreshadowing of the crucifixion of Yeshuʿ (Jesus), whose garments were divided by Roman soldiers (cf. John 19:23–24). However, within the Psalm itself, the verse functions as part of a larger lament over unjust suffering and the stripping away of personal worth.
Grammatical Feature Analysis: Verbal Parallelism and Possessive Syntax
The verse consists of two parallel cola:
- יְחַלְּקוּ בְגָדַי לָהֶם – “They divide my garments among them”
- וְעַל־לְבוּשִׁי יַפִּילוּ גֹורָל – “and for my clothing they cast lots”
In the first clause, the verb יְחַלְּקוּ is a piel imperfect 3mp of ח־ל־ק (“to divide”), connoting not just distribution, but division of property. The noun בְגָדַי (“my garments”) is plural with 1cs suffix, indicating personal possession. The prepositional phrase לָהֶם (“to them”) emphasizes that the garments are being transferred unjustly to others.
The second clause intensifies the scene. The verb יַפִּילוּ is a hiphil imperfect 3mp of נ־פ־ל (“to cast, cause to fall”). It is followed by the noun גֹורָל (“lot”), meaning a method of decision by chance, often used for distributing items or assigning roles. The object לְבוּשִׁי (“my clothing”) again uses a 1cs suffix to convey ownership. The preposition עַל (“upon”) governs לְבוּשִׁי, expressing the idea of gambling over someone else’s attire—symbolic of total degradation.
The syntactic parallelism is clear: two plural subjects performing degrading actions on the speaker’s garments, with matching possessive suffixes. The poetic structure heightens the emotional weight of the verse and enhances its memorability.
Exegetical Implications: Public Shaming and the Loss of Personhood
Garments in the ancient Near East symbolized more than just physical covering—they indicated identity, status, and personal dignity. To have one’s garments taken, divided, and gambled over was to be publicly dehumanized. The grammar in this verse suggests this total loss of self: not only are the garments taken (יְחַלְּקוּ), but even the method of their disposal (יַפִּילוּ גֹורָל) is impersonal and mechanical.
In context, this verse intensifies the sufferer’s portrayal as abandoned by both humans and God. It is surrounded by imagery of physical torment and mockery (vv. 13–18), leading to the speaker’s desperate cry for divine intervention (vv. 20–22).
Rashi and Ibn Ezra interpret this verse as a literal reference to enemies stripping the psalmist, perhaps King Dawid, of his royal status. Later theological traditions, especially within Christianity, see this as prophetic typology, prefiguring the crucifixion scene in the Gospels.
Cross-Linguistic and Literary Parallels
In ancient warfare, dividing the spoils—including clothing—was common. The Roman practice of casting lots for the garments of the crucified is well documented (cf. John 19:24). Psalm 22:19 thus reflects both a historical practice and a universal symbol of disgrace.
The Septuagint renders this verse as: διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον, closely following the Hebrew structure and making it readily usable in early Christian interpretation.
Theological and Literary Significance: The Clothing of the Condemned
In Psalm 22:19, the speaker is not only physically stripped but existentially emptied. The loss of garments is both literal and symbolic—representing the stripping away of dignity, agency, and hope. The syntax contributes to this effect: two tightly balanced clauses, each narrating a passive humiliation inflicted by nameless others.
Literarily, this verse functions as a turning point: the lowest point of the psalm’s descent before the dramatic turn to hope in v. 20. The syntactic clarity and emotional simplicity of the line mark it as both a climax of lament and a doorway to redemption.
Clothed in Shame: Syntax and Suffering in Psalm 22:19
This verse’s grammar reflects a world in which justice has vanished and identity is consumed by suffering. Through balanced poetic lines and vivid verbs, the psalmist gives voice to the voiceless, whose last possessions are taken and whose honor is gambled away. Psalm 22:19 is both a personal cry and a timeless archetype of injustice wrapped in grammar.
