Psalms 4:5 — Word Study
WLCזִבְח֥וּ זִבְחֵי־ צֶ֑דֶק וּ֝בִטְח֗וּ אֶל־ יְהוָֽה׃
BSAto tremblerâgaz notʼal to sinchâṭâʼ to sayʼâmar heartlêbâb uponʻal bedmishkâb to silencedâmam Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| זִבְח֥וּ | sacrifice | Verb, Qal, imperative second person masculine plural |
| זִבְחֵי־ | sacrifices of | Noun common, masculine plural construct |
| צֶ֑דֶק | righteousness | Noun common, masculine singular absolute |
| וּ֝בִטְח֗וּ | and trust | Conjunction, verb qal imperative second person masculine plural |
| אֶל־ | to | Preposition |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Offer the sacrifices of the righteous and trust in the LORD. |
| KJV | Offer the sacrifices of righteousness, and put your trust in the LORD. |
| ASV | Offer the sacrifices of righteousness, And put your trust in Jehovah. |
| YLT | Sacrifice ye sacrifices of righteousness, And trust ye unto Jehovah. |
| WEB | Offer the sacrifices of righteousness. Put your trust in Yahweh. |
| BBE | Give the offerings of righteousness, and put your faith in the Lord. |
Where they part company is זִבְחֵי־ — see How Translations Differ.
The sentence is structured around a main command with two linked actions, emphasizing both the offering and the trust in God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָגַז
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 4:5
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 — Instructions on Righteousness and Trustgenerated
Psalm 4:5 encourages believers to present offerings that are aligned with righteousness and to maintain their faith in the Lord. This verse is part of a larger discourse on how to respond to anger and seek peace, as seen in the preceding and following verses. The psalmist emphasizes that true worship involves both the right actions and the right heart attitude towards God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:14 | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| 2 | Psalm 51:19 | Then You will delight in righteous sacrifices, in whole burnt offerings; then bulls will be offered on Your altar. |
| 3 | Deuteronomy 33:19 | They will call the peoples to a mountain; there they will offer sacrifices of righteousness. For they will feast on the abundance of the seas and the hidden treasures of the sand.” |
| 4 | 2 Samuel 15:12 | While Absalom was offering the sacrifices, he sent for Ahithophel the Gilonite, David’s counselor, to come from his hometown of Giloh. So the conspiracy gained strength, and Absalom’s following kept increasing. |
| 5 | Isaiah 1:11–18 | “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — זִבְח֥וּ, ziv.Chugenerated
The verb זִבְח֥וּ (ziv.Chu) is in the imperative form, calling the audience to action. It derives from the root זָבַח (zavach), meaning 'to sacrifice' or 'to slaughter', particularly in a religious context. This term is often associated with the act of offering an animal to God as part of worship, encompassing various types of sacrifices.
In this verse, the call to sacrifice underscores the importance of offering not just any sacrifice, but one that is righteous, reflecting a right relationship with God. The psalmist connects the act of sacrifice with the attitude of the worshipper, indicating that true sacrifices must come from a place of righteousness.
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 verb זִבְח֥וּ (ziv.Chu) governs the rest of the sentence, directing the audience to perform the action of offering sacrifices. The structure is straightforward, with the imperative verb leading the clause, followed by the object and an additional phrase that provides context for the sacrifices.
The phrase זִבְחֵי־ צֶ֑דֶק (ziv.chei Tze.dek) functions as a noun phrase that specifies what kind of sacrifices are to be offered, emphasizing their righteousness. The conjunction וּ֝בִטְח֗וּ (u.vit.Chu) introduces the second imperative, linking the act of offering with the call to trust in the Lord.
Septuagint Backgroundgenerated
The Septuagint translates זִבְח֥וּ as ὀργίζεσθε (orgizesthe), which suggests a different nuance, focusing on the emotional state of anger rather than the act of sacrifice itself. This choice reflects a broader interpretation of the psalm's intent, emphasizing the internal disposition of the worshipper.
This interpretation may indicate a shift in understanding the nature of offerings, suggesting that the heart's condition is as important as the act of sacrifice.
In plain words — the whole versegenerated
Psalm 4:5 encourages us to offer sacrifices that are right and to trust in the Lord. It reminds us that our actions in worship should reflect our relationship with God and that we can rely on Him for guidance and support.
Frequently Asked Questionsgenerated
Offering sacrifices of righteousness means presenting acts of worship that align with God's standards of justice and morality, reflecting a right relationship with Him.
Trusting in the Lord involves having faith in His character and promises, relying on Him for guidance and support in all aspects of life.
The attitude of the worshipper is crucial because God desires not just the act of sacrifice but a heart that is sincere and aligned with His will.
Righteous sacrifices can include acts of kindness, justice, and worship that honor God and reflect His character.
Reflection Questionsgenerated
- In what ways can I ensure that my sacrifices to God are righteous and reflect my relationship with Him?
- How can I cultivate a deeper trust in the Lord in my daily life?
- What does it look like to offer sacrifices of righteousness in my community?
- How can I encourage others to trust in the Lord through my actions and words?
The early church on this verse — how the Fathers read it
Early church fathers often referenced this verse to discuss the nature of true worship and trust in God, as seen in their writings.
If you wish to explain what it is to hope in everything, we are going to say that it is nothing other than to become an heir of the kingdom of heaven, to receive comfort, to be called the children of God, to see God,Early Church Fathers on Psalms 4 →
Seek after righteousness, make an offering of righteousness: this is the greatest gift to God, this an acceptable sacrifice, this an offering of great appeal,Early Church Fathers on Psalms 4 →
"Offer the sacrifice of righteousness, and hope in the Lord" [Psalms 4:5].Early Church Fathers on Psalms 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOffer the sacrifices of righteousness,.... Offer for sacrifice things righteously gotten, for the Lord hates robbery for burnt offering, Isaiah 61:8.
Read John Gill on Psalms 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOffer the sacrifices of righteousness, and put your trust in the LORD.
Read Robert Jamieson on Psalms 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOffer, to wit, unto God, that he may be reconciled to you, and may pardon all your murmurings and insurrections against him and against me. For it seems plain that this, as well as the former verse, is spoken not to David’ s friends and favourers, as some think, but to his enemies, even to those sons of men, , to whom he directeth his speech, , but know, and, , stand in awe and here offer: The sacrifices of righteousness, i.e. righteous sacrifices; which requires that the persons offering them be righteous, and do righteous things, and offer them with an honest mind, and with faith (as it follows) and true repentance; without which he intimates that all their sacrifices were of no esteem…
Read Matthew Poole on Psalms 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 4:5 Offer the sacrifices of righteousness, and put your trust in the LORD.Ver. 5. Offer the sacrifices of righteousness] Confess your sins, and slay them; run to him who is the propitiation, Jesus Christ the righteous, present your bodies a living sacrifice, bring a contrite spirit; to do good and to communicate forget not, &c., else you offer the sacrifice of fools, as Ecclesiastes 5:1, and not of righteousness, as here. The Chaldee hath it, Domate concupiscentias, sacrifice and subdue your lusts. And put your trust in the Lord] It is well observed that God brings men home by a contrary way to where they fell from him. We fell from him by distrust, by having him in a jealousy, as if…
Read John Trapp on Psalms 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Sacrifices of righteousness.—Comp. Psalms 51:18-19; Deuteronomy 33:19. The context in both places directs to the translation “right” or “due” sacrifices, i.e., sacrifices duly and religiously performed.
Read Charles John Ellicott on Psalms 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Offer the sacrifices of righteousness] Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice, such as the law prescribes, and such as he can receive. Let all hear and consider this saying. No sacrifice - no performance of religious duty, will avail any man, if his heart be not right with God. And let all know, that under the Gospel dispensation no sacrifice of any kind will be received but through the all-atoning sacrifice made by Christ. Because of sin, justice has stopped every man's mouth; so that none can have access to God…
Read AdamClarke on Psalms 4 →
CambridgeThe Cambridge Bible for Schools and Colleges5, 6. After an interval for reflection indicated by the interlude (Selah) David points the malcontents among the people to the true source of prosperity.
Read Cambridge on Psalms 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleOffer the sacrifices of righteousness - Offer righteous sacrifices; that is, sacrifices prompted by right motives, and in accordance with the prescriptions in the law of God.
Read Albert Barnes on Psalms 4 →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
Offer the sacrifices of the righteous and trust in the LORD.
Offer the sacrifices of righteousness. Put your trust in Yahweh.
Offer the sacrifices of the righteous and trust in the LORD.
Offer the prescribed sacrifices and trust in the Lord!
Tyndale line
Offer the sacrifices of righteousness, and put your trust in the LORD.
Offer the sacrifices of righteousness, And put your trust in Jehovah.
Offer the sacrifices of righteousness, and put your trust in the LORD.
Offer the sacrifices of righteousness, and put your trust in the LORD.
Offer the sacrifices of righteousnes, and trust in the Lord.
Strictly literal
Offer sacrifices of righteousness, and confide in Jehovah.
Sacrifice ye sacrifices of righteousness, And trust ye unto Jehovah.
Sacrifice sacrifices of righteousness, || And trust in YHWH.
(4:6) Offer the sacrifices of righteousness, and put your trust in the Lord.
Offer the sacrifices of righteousness and put your trust in Yahweh.
From the Latin
Be angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.
Simplified
Offer sacrifices with the right attitude. Trust in the Lord.
Give the offerings of righteousness, and put your faith in the Lord.
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 זִבְח֥וּ זִבְחֵי־ צֶ֑דֶק וּ֝בִטְח֗וּ אֶל־ יְהוָֽה׃, while the Septuagint matches all six words, though with a different word order and emphasis. This agreement shows consistency in the core message across both texts.
זִבְח֥וּ זִבְחֵי־ צֶ֑דֶק וּ֝בִטְח֗וּ אֶל־ יְהוָֽה׃
6 of the 6 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.
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 4:5
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.
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
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
HC/Vqv2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
→ 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
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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)
HNpt — Noun properHNpt
