Psalms 118:6 — Word Study
WLCיְהוָ֣ה לִ֭י לֹ֣א אִירָ֑א מַה־ יַּעֲשֶׂ֖ה לִ֣י אָדָֽם׃
BSAThe LORD [is]Yᵉhôvâh [Yehovah, The covenant Name of God] I will notlôʼ [absolutely not] be afraidyârêʼ▸ [to fear, revere] Whatmâh [how, in what way] can manʼâdâm [the human, Adam] doʻâsâh▸ [make, accomplish]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | Yahweh | Noun proper |
| לִ֭י | [is] for me | Preposition, suffix |
| לֹ֣א | not | Particle |
| אִירָ֑א | I will be afraid | Verb, Qal, imperfect first person common singular |
| מַה־ | what? | Pronoun |
| יַּעֲשֶׂ֖ה | will he do | Verb, Qal, imperfect third person masculine singular |
| לִ֣י | to me | Preposition, suffix |
| אָדָֽם׃ | anyone | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is on my side; I will not be afraid. What can man do to me? |
| KJV | The LORD is on my side; I will not fear: what can man do unto me? |
| ASV | Jehovah is on my side; I will not fear: What can man do unto me? |
| YLT | Jehovah [is] for me, I do not fear what man doth to me. |
| WEB | Yahweh is on my side. I will not be afraid. What can man do to me? |
| BBE | The Lord is on my side; I will have no fear: what is man able to do to me? |
Translations agree on the essential meaning of the verse.
The verse consists of a main declaration followed by a negation and an interrogative clause, emphasizing the psalmist's confidence.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbיָרֵא
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 118:6
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 Trustgenerated
Psalm 118:6 is part of a larger psalm that celebrates God's steadfast love and faithfulness. The psalmist acknowledges his distress but confidently asserts that the Lord is his ally. This theme of trust in God recurs throughout the psalm, reinforcing the belief that divine assistance outweighs human threats, as seen in verses like Psalm 118:5 and Psalm 118:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:1–3 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 2 | Psalm 46:1–11 | God is our refuge and strength, an ever-present help in times of trouble. |
| 3 | Psalm 56:4–9 | In God, whose word I praise— in God I trust. I will not be afraid. What can man do to me? |
| 4 | Psalm 146:5 | Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, |
| 5 | Isaiah 51:12 | “I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass? |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יְהוָ֣ה, Yah.wehgenerated
The name יְהוָ֣ה (Yahweh) signifies the self-existent and eternal nature of God. It is a proper noun used to denote the God of Israel, often translated as 'the Lord'. This name is deeply rooted in the Jewish faith and represents a covenant relationship with His people.
In this verse, the psalmist proclaims that Yahweh is on his side, emphasizing God's active support and presence. This assurance leads to the declaration of fearlessness in the face of human opposition.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is introduced by the subject יְהוָ֣ה, Yahweh, indicating the source of the psalmist's confidence. This is followed by a negation לֹ֣א, not, which frames the psalmist's declaration of fearlessness.
The structure of the verse highlights the relationship between God's presence and the psalmist's response to fear. The finite verb אִירָ֑א, will be afraid, is directly contrasted with the subject's confidence in God's protection.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֣ה as κύριος (kyrios), meaning 'Lord'. This choice reflects a common practice in Greek translations to denote the divine name, emphasizing the authority and sovereignty of God.
The word יָרֵא is rendered as φοβηθήσομαι (phobēthēsomai), which conveys a sense of being afraid or terrified. This translation aligns with the original Hebrew meaning but may carry a stronger connotation of fear.
In plain words — the whole versegenerated
Psalm 118:6 expresses the psalmist's confidence in God's protection. He declares that since the Lord is on his side, he will not be afraid of what people can do to him. This reflects a deep trust in God's presence and support during times of trouble.
Frequently Asked Questionsgenerated
It signifies that God is actively supporting and helping the psalmist, providing assurance and strength.
The psalmist trusts in God's power and presence, believing that no human can ultimately harm him when God is his protector.
It highlights the contrast between fear and faith, showing that trust in God can dispel fear of human threats.
We can learn the importance of relying on God's presence in our lives, especially during challenging times.
Reflection Questionsgenerated
- In what situations do I need to remind myself that the Lord is on my side?
- How can I cultivate a deeper trust in God's protection in my daily life?
- What are some fears I need to surrender to God, knowing He is my helper?
- How can I encourage others to trust in God's presence during their struggles?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to discuss God's protection and the believer's response to fear, offering insights into its application in their contexts.
The injuries and punishments of persecutions are not to be feared, because the Lord is greater in protecting than the devil in assaulting.Early Church Fathers on Psalms 118 →
And how should Christ, who said to Abraham, “Fear not, for I am with you,” and encouraged Moses against Pharaoh and said to the son of Nun, “Be strong and of a good courage,” himself be terrified before Herod and Pilate? Furthermore,Early Church Fathers on Psalms 118 →
The Lord is my helper; I will not fear what man does unto meEarly Church Fathers on Psalms 118 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 118:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord [is] on my side,.... Or "for me" (s); he was on the side of David, hence all his prosperity and victories, the wonderful things done by him, his exaltation to the throne, and the
Read John Gill on Psalms 118 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI called upon the LORD in distress: the LORD answered me, and set me in a large place. -At the beginning (Psalms 118:5) and at the close of this division (Psalms 118:13-14) the salvation already received is described.
Read Robert Jamieson on Psalms 118 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA frail and impotent creature in himself, and much more when he is opposed to the Almighty God.
Read Matthew Poole on Psalms 118 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:6 The LORD [is] on my side; I will not fear: what can man do unto me?Ver. 6. I will not fear, &c.] See Psalms 56:4; Psalms 56:11.
Read John Trapp on Psalms 118 →
CambridgeThe Cambridge Bible for Schools and Colleges6. From Psalms 56:9; Psalms 56:11. Cited in Hebrews 13:6.
Read Cambridge on Psalms 118 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is on my side - Margin, as in Hebrew,” for me.” The Lord is with me. He is my helper. He defends my cause. I will not fear - I have nothing to be afraid of.
Read Albert Barnes on Psalms 118 →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
The LORD is on my side; I will not be afraid. What can man do to me?
Yahweh is on my side. I will not be afraid. What can man do to me?
The LORD is on my side; I will not be afraid. What can man do to me?
The Lord is on my side, I am not afraid! What can people do to me?
Tyndale line
The LORD is on my side; I will not fear: what can man do unto me?
Jehovah is on my side; I will not fear: What can man do unto me?
The LORD is on my side; I will not fear: what can man do unto me?
The LORD is on my side; I will not fear: what can man do to me?
The Lord is with mee: therefore I will not feare what man can doe vnto me.
Strictly literal
Jehovah is for me, I will not fear; what can man do unto me?
Jehovah [is] for me, I do not fear what man doth to me.
YHWH [is] for me, || I do not fear what man does to me.
The Lord is for me; I will not fear: what can a man do unto me?
Yahweh is with me; I will not be afraid; what can man do to me?
From the Latin
Then shall I not be confounded, when I shall look into all thy commandments.
Simplified
The Lord is with me, so I have nothing to fear. No one can harm me.
The Lord is on my side; I will have no fear: what is man able to do to me?
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 יְהוָ֣ה לִ֭י לֹ֣א אִירָ֑א מַה־ יַּעֲשֶׂ֖ה לִ֣י אָדָֽם׃. The Septuagint matches this closely, with all eight words corresponding directly, indicating a strong textual agreement. The Dead Sea Scrolls, while partially restored, also align with the Masoretic Text, confirming the essential reading.
יְהוָ֣ה לִ֭י לֹ֣א אִירָ֑א מַה־ יַּעֲשֶׂ֖ה לִ֣י אָדָֽם׃
8 of the 8 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.
יהוה ל׳י לא [אירא] מה יעשה ל׳י אדם
5 words on the leather — 2 partly restored, 1 supplied entire by an editor.
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 118:6
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
