Psalms 118:9 — Word Study
WLCט֗וֹב לַחֲס֥וֹת בַּיהוָ֑ה מִ֝בְּטֹ֗חַ בִּנְדִיבִֽים׃
BSAIt is betterṭôwb [truly, exceedingly] to take refugechâçâh [to seek protection, to flee for safety] in the LORDYᵉhôvâh [Yehovah, the covenant God] than to trustbâṭach [to have confidence, to put faith] in princesnâdîyb [noble rulers, influential leaders]
| Greek | English | Parsing |
|---|---|---|
| ט֗וֹב | [is] good | Adj |
| לַחֲס֥וֹת | to take refuge | Preposition, verb qal infinitive construct common |
| בַּיהוָ֑ה | in Yahweh | Preposition, noun proper |
| מִ֝בְּטֹ֗חַ | more than to trust | Preposition, verb qal infinitive construct common |
| בִּנְדִיבִֽים׃ | in noble [people] | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is better to take refuge in the LORD than to trust in princes. |
| KJV | It is better to trust in the LORD than to put confidence in princes. |
| ASV | It is better to take refuge in Jehovah Than to put confidence in princes. |
| YLT | Better to take refuge in Jehovah, Than to trust in princes. |
| WEB | It is better to take refuge in Yahweh, than to put confidence in princes. |
| BBE | It is better to have faith in the Lord than to put one's hope in rulers. |
Where they part company is טוֹב — see How Translations Differ.
One main clause with two phrases extending the meaning. The structure highlights the contrast between divine refuge and human trust.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
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 118:9
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 — Trust in the LORDgenerated
Psalm 118:9 presents a stark comparison between the security found in the LORD and the uncertainty of trusting in human leaders. The psalmist asserts that taking refuge in God is the best choice, especially in times of trouble, as seen in the surrounding verses that highlight the theme of divine deliverance amidst adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 146:3–5 | Put not your trust in princes, in mortal man, who cannot save. |
| 2 | Isaiah 30:2–3 | They set out to go down to Egypt without asking My advice, to seek shelter under Pharaoh’s protection and take refuge in Egypt’s shade. |
| 3 | Isaiah 31:1–8 | Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. |
| 4 | Isaiah 36:6–7 | Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. |
| 5 | Ezekiel 29:7 | When Israel took hold of you with their hands, you splintered, tearing all their shoulders; when they leaned on you, you broke, and their backs were wrenched. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (tov) means good or pleasant, encompassing a wide range of meanings from agreeable to ethical goodness. It serves as an adjective and can describe welfare, happiness, and prosperity. In this verse, it emphasizes the superiority of taking refuge in the LORD.
This word is often used in contexts that highlight the benefits of following God’s ways. The psalmist's use of טוֹב here underscores the idea that true safety and well-being are found in God alone, contrasting the fleeting trust in human authority.
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 governed by the predicate טוֹב, is good, which establishes the theme of the verse. This is followed by a prepositional phrase indicating where refuge is sought and another clause that contrasts this with trust in princes.
The structure emphasizes the psalmist's assertion that divine refuge is not only good but the best option, clearly delineating the two paths of trust.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as ἀγαθὸν (agathon), which also means good. This choice reflects a consistent understanding of the term's positive connotation in both Hebrew and Greek.
The Greek word for 'to trust' is ἐλπίζειν (elpizein), which conveys a sense of hope and expectation, aligning with the Hebrew concept of trust in God.
In plain words — the whole versegenerated
Psalm 118:9 tells us that it is better to seek refuge in the LORD than to trust in human leaders. This verse emphasizes the security and safety found in God compared to the uncertainty of relying on princes.
Frequently Asked Questionsgenerated
Taking refuge in the LORD means seeking His protection and trusting in His power to save and deliver.
The LORD is eternal and all-powerful, while human leaders are fallible and limited.
You can apply this verse by placing your trust in God during difficult times rather than relying solely on human solutions.
Examples include prayer for guidance, seeking His wisdom in decisions, and relying on His promises in Scripture.
Reflection Questionsgenerated
- In what areas of my life do I find it difficult to trust in God rather than in people?
- How can I remind myself of God's faithfulness when I feel tempted to rely on human leaders?
- What practical steps can I take to seek refuge in the LORD in times of trouble?
- How does understanding God's character help me to trust Him more fully?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to emphasize the importance of trusting in God over human authority, as seen in the writings of Augustine of Hippo.
It is better to trust in the Lord, than to put any confidence in princesEarly Church Fathers on Psalms 118 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] better to trust in the Lord,.... The Targum is, "in the Word of the Lord.'' This is repeated for the sake of what follows: than to put confidence in princes; who have greater ability to help,
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 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:9 [It is] better to trust in the LORD than to put confidence in princes.Ver. 9. Than to put confidence in princes] In ingenuis. Great men’ s words, saith one, are like dead men’ s shoes; he may go barefoot that waiteth for them. "Surely men of high degree are a lie," Psalms 52:9.
Read John Trapp on Psalms 118 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Trust.—The word constantly used of the security the Israelite found in his relation to Jehovah. The meaning here is apparently, “Fidelity to the covenant is better than alliance with foreign princes,” though, of course, the larger sense, in which the words are applicable to all men, may be read into the words.
Read Charles John Ellicott on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. In princes.] Men of high estate are generally proud, vain-glorious, self-confident, and rash: it is better to trust in God than in them. Often they cannot deliver, and often they will not when they can. However, in the concerns of our salvation, and in matters which belong to Providence, they can do nothing.
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges5–9. Israel speaks as one man; acknowledging that it is Jehovah Who has delivered them. With Him as their ally they have nothing to fear.
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is better ... than to put confidence in princes - Even in the most mighty of the human race; in those who of all people may be supposed to have the most ability to aid us; in those whose favor is
Read Albert Barnes on Psalms 118 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Princes—The representatives of earthly power. This is an advance in the thought from “man,” in the preceding line.
Read Daniel Denison Whedon 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
It is better to take refuge in the LORD than to trust in princes.
It is better to take refuge in Yahweh, than to put confidence in princes.
It is better to take refuge in the LORD than to trust in princes.
It is better to take shelter in the Lord than to trust in princes.
Tyndale line
It is better to trust in the LORD than to put confidence in princes.
It is better to take refuge in Jehovah Than to put confidence in princes.
It is better to trust in the LORD, than to put confidence in princes.
It is better to trust in the LORD than to put confidence in princes.
It is better to trust in the Lord, then to haue confidence in princes.
Strictly literal
It is better to trust in Jehovah than to put confidence in nobles.
Better to take refuge in Jehovah, Than to trust in princes.
Better to take refuge in YHWH, || Than to trust in princes.
It is better to seek shelter with the Lord than to trust in princes.
It is better to take refuge in Yahweh than to put one's trust in a princes.
From the Latin
BETH. By what doth a young man correct his way? by observing thy words.
Simplified
It's better to rely on the Lord than to trust in the rich and powerful.
It is better to have faith in the Lord than to put one's hope in rulers.
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 closely, with all five words matched. The Dead Sea Scrolls also align with the MT, though one scroll contains an editorial addition. This consistency across witnesses highlights the reliability of the text.
ט֗וֹב לַחֲס֥וֹת בַּיהוָ֑ה מִ֝בְּטֹ֗חַ בִּנְדִיבִֽים׃
5 of the 5 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.
טוב לחסות ביהוה מבטוב בנדיבים טוב לבטוב ביהוה מבטוח באלף עם
11 words on the leather.
טוב לחסות ביהוה מבטח [בנדיבים]
4 words on the leather — 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 118:9
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
חָסָה (chacah) is a Hebrew verb meaning to seek refuge or flee for protection, often used in a figurative sense to express trust or hope in God. It is primarily found in poetic contexts, emphasizing the act of confiding in divine protection.
חָסָה vb. (mostly poet. and fig.) seek refuge
base
H2620 חָסָה (mostly poet. and fig.) seek refuge
2620 chacah khaw-saw'
a primitive root; to flee for protection (compare 982);
figuratively, to confide in:--have hope, make refuge, (put)
trust.
see HEBREW for 0982
חָסָה (cha.sah) — to seek refuge.
1) (Qal) to seek refuge, flee for protection
1a) to put trust in (God), confide or hope in (God) (fig.)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
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)
Prep | N-proper — Preposition · noun properHR/Npt
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Prep | Adj — PrepositionHR/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…