Psalms 18:29 — Word Study
WLCכִּֽי־ בְ֭ךָ אָרֻ֣ץ גְּד֑וּד וּ֝בֵֽאלֹהַ֗י אֲדַלֶּג־ שֽׁוּר׃
BSAForkîy [because of, due to] and with my Godʼĕlôhîym [my Elohim, my divine Helper]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| בְ֭ךָ | by you | Preposition, suffix |
| אָרֻ֣ץ | I run | Verb, Qal, imperfect first person common singular |
| גְּד֑וּד | a marauding band | Noun common, masculine singular absolute |
| וּ֝בֵֽאלֹהַ֗י | and by God my | Conjunction, preposition, noun common masculine plural construct |
| אֲדַלֶּג־ | I leap over | Verb, Piel, imperfect first person common singular |
| שֽׁוּר׃ | a wall | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For in You I can charge an army, and with my God I can scale a wall. |
| KJV | For by thee I have run through a troop; and by my God have I leaped over a wall. |
| ASV | For by thee I run upon a troop; And by my God do I leap over a wall. |
| YLT | For by Thee I run — a troop! And by my God I leap a wall. |
| WEB | For by you, I advance through a troop. By my God, I leap over a wall. |
| BBE | By your help I have made a way through the wall which was shutting me in; by the help of my God I have gone over a wall. |
The translations agree on the essential meaning of the verse, focusing on the psalmist's confidence in God's strength.
The sentence consists of two main clauses connected by a conjunction, emphasizing the psalmist's reliance on God for both actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנֵר
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 18:29
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 — Confidence in God's Powergenerated
Psalms 18:29 reveals the psalmist's assurance in God's ability to empower him against formidable foes. The surrounding verses emphasize the theme of divine assistance in overcoming darkness and obstacles, highlighting God's protective nature as seen in Psalm 18:28 and Psalm 18:30.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 44:6–7 | For I do not trust in my bow, nor does my sword save me. |
| 2 | Psalm 144:1–10 | Blessed be the LORD, my Rock, who trains my hands for war, my fingers for battle. |
| 3 | 1 Samuel 17:49 | Then David reached into his bag, took out a stone, and slung it, striking the Philistine on the forehead. The stone sank into his forehead, and he fell facedown on the ground. |
| 4 | 1 Samuel 23:2 | So David inquired of the LORD, “Should I go and attack these Philistines?” And the LORD said to David, “Go and attack the Philistines and save Keilah.” |
| 5 | 1 Samuel 30:8 | and David inquired of the LORD: “Should I pursue these raiders? Will I overtake them?” “Pursue them,” the LORD replied, “for you will surely overtake them and rescue the captives.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אָרֻ֣ץ, 'a.Rutzgenerated
The verb אָרֻ֣ץ ('a.Rutz) is in the imperfect tense, first person singular, indicating an ongoing action: I run. It conveys a sense of urgency and readiness to engage in battle, reflecting the psalmist's confidence in God.
This verb is derived from a root meaning to run, often associated with swift movement. In this context, it emphasizes the psalmist's ability to charge into conflict with divine support, suggesting both physical and spiritual readiness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses charge for אָרֻ֣ץ.
Sentence Structuregenerated
The main verb אָרֻ֣ץ governs the first clause, indicating the action of running through an army. The second clause introduces another action with the verb אֲדַלֶּג (I leap over), showing the psalmist's capability to scale a wall.
The structure emphasizes the psalmist's reliance on God for both actions, with prepositional phrases clarifying the source of strength.
Septuagint Backgroundgenerated
The Septuagint translates אָרֻ֣ץ with λύξνον, suggesting a similar meaning of rushing or running, which aligns with the psalmist's declaration of confidence.
This choice reflects a consistent understanding of the verb's action-oriented nature, emphasizing the dynamic relationship between the psalmist and God.
In plain words — the whole versegenerated
Psalms 18:29 expresses the psalmist's belief that with God's help, he can confront an army and overcome barriers. This reflects a deep trust in divine strength, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
The psalmist is expressing confidence that, with God's assistance, he can confront and overcome any enemy force.
The verse illustrates the psalmist's reliance on God for strength and victory, emphasizing that his capabilities are derived from divine help.
Scaling a wall symbolizes overcoming obstacles and challenges, showcasing the psalmist's belief that God empowers him to achieve the impossible.
This verse encapsulates the theme of God's protection and strength throughout Psalms 18, where the psalmist praises God for delivering him from danger.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God for strength to overcome challenges?
- How can I actively rely on God's power when facing difficulties?
- What does it mean for me to charge into challenges with confidence in God?
- How can I apply the psalmist's example of trust in God to my daily life?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to illustrate themes of divine strength and human reliance on God, as seen in their writings.
Truly I have known that I am going to cross over that heavenly wall built by your strength and power; and then situated in a safe place, I will receive salvation from you.Early Church Fathers on Psalms 18 →
A person’s will is a brazen wall and a stone hurled between himself and God. If one puts it aside, he can say the words of the psalm: “In my God I shall go over a wall” and “as for my God,Early Church Fathers on Psalms 18 →
"For by You shall I be delivered from temptation" [Psalms 18:29]. For not by myself, but by You, shall I be delivered from temptation.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor by thee I have run through a troop,.... Or, "I have run to a troop": to meet one (f) with courage and intrepidity, as some interpret it (g); or, as others (h), "I have run after a troop": that
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou wilt light my candle: the LORD my God will enlighten my darkness. Here follows the fourth section of the psalm.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy thee I have broken through the armed troops of mine enemies. I have sealed the walls of their strongest cities and castles, and so taken them.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:29 For by thee I have run through a troop; and by my God have I leaped over a wall.Ver. 29. For by thee have I run through a troop] Though but a little man, yet by God’ s help he achieved great matters, did great exploits. Homo tricubitalis, saith a Father concerning Paul; Et coelum ascendit: so here. Some render it, Currebam accinctus: I ran well appointed (Bucholcer); and they interpret it of his victory over Goliath, whom he ran upon and cut off his head, after that he had hurled at him with as good a force; Perinde ac si fundae suae tunicis non lapillum, sed Deum ipsum induisset ae implicuisset, saith one; as if he had got not a stone, but God himself, into the bought of his…
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Better with the verbs in the present— “For by thee I scatter a troop, By thee I scale walls.” A graphic reminiscence of warlike exploits. Some, however, read from Samuel “break down,” instead of “leap over.”
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. I have run through a troop] This may relate to some remarkable victory, and the taking of some fortified place, possibly Zion, from the Jebusites. See the account 2 Samuel 5:6-8.
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges29. For by thee I run after a troop, And by my God I leap over a wall. The language is general, but it seems to contain a reminiscence of two memorable events in David’s life: the successful pursuit of the predatory ‘troop’ of Amalekites which had sacked Ziklag (1 Samuel 30; in Psalms 18:8; Psalms 18:15; Psalms 18:23 the same word troop is used of the Amalekites): and the capture of Zion, effected with such unexpected ease that he seemed to have leapt over the walls which its defenders boasted were impregnable (2 Samuel 5:6-8). The rendering run after is preferable to break (A.V. marg.). The point is the speed of the pursuit, not the completeness of the defeat.
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleFor by thee I have run through a troop - Margin, broken. The word troop here refers to bands of soldiers, or hosts of enemies.
Read Albert Barnes on Psalms 18 →The verse in English, compared — 16 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
For in You I can charge an army, and with my God I can scale a wall.
For by you, I advance through a troop. By my God, I leap over a wall.
For in You I can charge an army, and with my God I can scale a wall.
Indeed, with your help I can charge against an army; by my God’s power I can jump over a wall.
Tyndale line
For by thee I have run through a troop; and by my God have I leaped over a wall.
For by thee I run upon a troop; And by my God do I leap over a wall.
For by thee I run upon a troop; and by my God do I leap over a wall.
For by thee I have run through a troop; and by my God have I leaped over a wall.
For by thee I haue broken through an hoste, and by my God I haue leaped ouer a wall.
Strictly literal
For by thee I have run through a troop; and by my God have I leaped over a wall.
For by Thee I run — a troop! And by my God I leap a wall.
For by You I run [against] a troop! And by my God I leap a wall.
(18:30) For [aided] by thee I run through a troop; and [helped] by my God I leap over a wall.
For by you I can run over a barricade; by my God I can leap over a wall.
Simplified
With you, I can charge down a troop of soldiers; with you, my God, I can climb a fortress wall.
By your help I have made a way through the wall which was shutting me in; by the help of my God I have gone over a wall.
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 aligns with the Septuagint in its wording, confirming the psalmist's declaration. The Dead Sea Scrolls show some restoration, but the core message remains intact, affirming the trust in God's power.
כִּֽי־ בְ֭ךָ אָרֻ֣ץ גְּד֑וּד וּ֝בֵֽאלֹהַ֗י אֲדַלֶּג־ שֽׁוּר׃
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.
כי אתה [תאיר] [נר׳י] [יהוה] [אלה׳י] [יגיה] חשכ׳י
1 word on the leather — 2 partly restored, 5 supplied entire by an editor.
[כי] אתה תאיר [נר׳י] יהוה אלה׳י יגיה חשכ׳י
3 words on the leather — 3 partly restored, 2 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 18:29
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
גְּדוּד (gduwd) refers to a band or troop, often associated with soldiers or marauding groups. It encompasses meanings like a raiding band or a company within an army. The term is derived from a related root, indicating a crowd or assembly, particularly in a military context.
גְּדוּד n.m. band, troop
marauding band
troop
foray, raid
base
H1416 גְּדוּד band, troop
1416 gduwd ghed-ood'
from 1413; a crowd (especially of soldiers):--army, band (of
men), company, troop (of robbers).
see HEBREW for 01413
גְּדוּד (ge.dud) — band.
1) a band, troop, marauding band
1a) marauding band, raiding band
1b) troop, band (of divisions of army)
1c) foray, raid
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The English word has two generic meanings, each shading off into several specific meanings:
(1) that which holds together, binds or encircles: a bond;
(2) a company of men. The second sense may philologically and logically have been derived from the first, men being held together by social ties. Both meanings appear in Old Testament and New Testament representing various Hebrew and Greek words.
(1) A band
(a) ('ecur): a flaxen rope (Jud 15:14); a band of iron and brass (Da 4:15,23); metaphorically used of a false woman's hands (Ec 7:26).
(b) (chebhel): "The bands of the wicked have robbed me" (the King James Version of Ps 119:61), where "bands" = "troops" by mistr; the Revised…
The "band of Roman soldiers" referred to in (Matthew 27:27) and elsewhere was the tenth part of a legion. It was called a "cohort," and numbered 400 to 600 men. [See ARMY]
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp1bs
דָּלַג (dalag) is a primitive root meaning to leap. It covers the action of leaping in both the Qal and Piel forms, with the latter also implying the act of leaping over something.
[דָּלַג] vb. leap
Qal leap
Pi. leap, leap over
base
H1801 [דָּלַג] leap
1801 dalag daw-lag'
a primitive root; to spring:--leap.
דָּלַג (da.lag) — to leap.
1) to leap
1a) (Qal) to leap
1b) (Piel) to leap, leap over
HVpi1cs — Verb · Piel · imperfect first person common singularHVpi1cs
שׁוּר (shuwr) primarily means 'wall,' derived from a root meaning to go about. It also refers to a 'row,' specifically a row of olives or vines, as indicated by its feminine form שׁוּרָה (shurah). The entries do not present any significant disagreement.
שׁוּר n.[m.] wall
base
[שׁוּרָה] n.f. prob. row of olives or vines
base
H7791a שׁוּר wall H7791b שׁוּרָה prob. row of olives or vines
7791 shuwr shoor
from 7788; a wall (as going about):--wall.
see HEBREW for 07788
שׁוּר (shur) — wall.
wall
שׁוּרָה (shu.rah) — row.
row of olives or vines
Also means: sha.rah (שָׁרָה "vine-row" H8284)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)