Psalms 56:3 — Word Study
WLCי֥וֹם אִירָ֑א אֲ֝נִ֗י אֵלֶ֥יךָ אֶבְטָֽח׃
BSAWhenyôwm [in the time of, at the moment]
| Greek | English | Parsing |
|---|---|---|
| י֥וֹם | a day | Noun common, masculine singular absolute |
| אִירָ֑א | [when] I will fear | Verb, Qal, imperfect first person common singular |
| אֲ֝נִ֗י | I | Pronoun |
| אֵלֶ֥יךָ | to you | Preposition, suffix |
| אֶבְטָֽח׃ | I will trust | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When I am afraid, I put my trust in You. |
| KJV | What time I am afraid, I will trust in thee. |
| ASV | What time I am afraid, I will put my trust in thee. |
| YLT | The day I am afraid I am confident toward Thee. |
| WEB | When I am afraid, I will put my trust in you. |
| BBE | In the time of my fear, I will have faith in you. |
The translations agree on the core message of trust in God, without significant variation.
The sentence has one main clause and a subordinate clause, emphasizing the psalmist's action in response to fear.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשׁוֹרֵר
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 56:3
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 — Trusting God in Times of Feargenerated
Psalms 56:3 reflects a moment of fear in the psalmist's life, where he acknowledges his anxiety but chooses to place his trust in God. This verse is part of a larger context where the psalmist faces threats from enemies, as seen in verse 2, and expresses confidence in God's protection in verse 4. The psalm emphasizes the contrast between human fear and divine trust.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 34:4 | I sought the LORD, and He answered me; He delivered me from all my fears. |
| 2 | Psalm 55:4–5 | My heart murmurs within me, and the terrors of death assail me. |
| 3 | 1 Samuel 21:10–12 | That day David fled from Saul and went to Achish king of Gath. |
| 4 | 1 Samuel 30:6 | And David was greatly distressed because the people spoke of stoning him, because the soul of every man grieved for his sons and daughters. But David found strength in the LORD his God. |
| 5 | 2 Chronicles 20:3 | Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֶבְטָֽח, 'ev.Tachgenerated
The verb בָּטַח (batach) means to trust or have confidence. It suggests a sense of security and reliance on someone or something, in this case, God. The parsing shows that it is in the imperfect tense, indicating a continuous or habitual action, meaning the psalmist chooses to trust God regularly, especially in times of fear.
This word conveys the idea of placing one's confidence in God, contrasting with the anxiety expressed earlier in the verse. The act of trusting is not passive; it is an active decision made in the face of fear.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as I put my trust, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb אֶבְטָֽח, I will trust, governs the sentence, with two clauses attached: one describing the condition of fear and the other indicating the direction of trust. This structure emphasizes the psalmist's response to fear.
The word order places the expression of fear first, highlighting the emotional state before the declaration of trust, which is central to the psalm's message.
Septuagint Backgroundgenerated
The Septuagint translates אֶבְטָֽח with ἡμέραν, which means 'day.' This choice suggests a focus on the time frame of trust, possibly indicating that trust should be a daily commitment, especially in times of fear.
This rendering shows a slight shift from the Hebrew emphasis on the action of trusting to a temporal aspect, which may reflect a broader interpretation of living in continual trust.
In plain words — the whole versegenerated
Psalms 56:3 shows the psalmist feeling afraid but choosing to trust in God. Despite his fear, he actively decides to rely on God for protection and support, indicating a deep faith in the Lord.
Frequently Asked Questionsgenerated
Trusting in God means having confidence in His ability to protect and guide us, especially during difficult times.
Fear and trust can coexist as fear is a natural emotion, but trust in God allows us to overcome that fear.
Expressing our fears to God acknowledges our vulnerability and opens the way for His comfort and strength.
Examples include David facing Goliath, the Israelites at the Red Sea, and Jesus calming the storm.
Reflection Questionsgenerated
- What fears do I face that challenge my trust in God?
- How can I actively choose to trust God in my daily life?
- In what ways has God shown Himself trustworthy in my past experiences?
- How can I encourage others to trust God during their times of fear?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of fear and trust in God, illustrating its relevance in their teachings.
"For many men that war against me, shall fear" [Psalms 56:3]. Shall fear when? When the day shall have passed away, wherein they are high.Early Church Fathers on Psalms 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 56:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat time I am afraid,.... It was a time of fear with him now; he was afraid of Achish king of Gath, 1 Samuel 21:12; so believers have their times of fear; about their interest in the love, and
Read John Gill on Psalms 56 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat time I am afraid, I will trust in thee. What, time I am afraid, I will trust in thee - literally, 'what, day.' As 'man daily oppresseth me' (Psalms 56:1), so 'everyday, when I am afraid, I trust
Read Robert Jamieson on Psalms 56 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen I have the greater cause of fear, I will rely upon thy providence and promise for my deliverance.
Read Matthew Poole on Psalms 56 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 56:3 What time I am afraid, I will trust in thee.Ver. 3. What time I am afraid, I will trust in thee] This was bravely resolved: Quid timet hominem homo in sinu Dei positus? Faith quelleth and killeth distrustful fear; but awful dread, it breedeth, feedeth, fostereth, and cherisheth.
Read John Trapp on Psalms 56 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) What time.—Heb., yôm, apparently with same meaning as beyôm in Psalms 56:10, “in the day.” I am afraid . . .—No doubt the right reading: is, “I cry.”
Read Charles John Ellicott on Psalms 56 →
CambridgeThe Cambridge Bible for Schools and Colleges3. What time &c.] Lit., In the day that I am afraid. David’s sojourn in Gath is the only occasion on which he is recorded to have been afraid of man (1 Samuel 21:12; but cp. Psalms 18:4). I will trust in thee] R.V., I will put my trust in thee, as in A.V. Psalms 56:4. I is emphatic; they trust in their own might, but I will trust in Thee. The preposition, which is different from that in Psalms 56:4, gives a delicate shade of meaning, ‘I will trustfully betake myself to Thee.’ “Each day of peril should be to him a discipline of faith.” Kay.
Read Cambridge on Psalms 56 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat time I am afraid - literally, “the day I am afraid.” David did not hesitate to admit that there were times when he was afraid. He saw himself to be in danger, and he had apprehensions as to the result.
Read Albert Barnes on Psalms 56 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. What time I am afraid—The history informs us, “David… was sore afraid of Achish the king of Gath.” 1 Samuel 21:12. I will trust in thee—Never was childlike confidence in the moment of danger more beautifully illustrated.
Read Daniel Denison Whedon on Psalms 56 →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
When I am afraid, I put my trust in You.
When I am afraid, I will put my trust in you.
When I am afraid, I put my trust in You.
When I am afraid, I trust in you.
Tyndale line
What time I am afraid, I will trust in thee.
What time I am afraid, I will put my trust in thee.
What time I am afraid, I will put my trust in thee.
In the time when I am afraid, I will trust in thee.
When I was afrayd, I trusted in thee.
Strictly literal
In the day that I am afraid, I will confide in thee.
The day I am afraid I am confident toward Thee.
[In] the day I am afraid I am confident toward You.
(56:4) The day [when] I am afraid, I will still trust in thee.
When I am afraid, I will put my trust in you.
From the Latin
I will cry to God the most High; to God who hath done good to me.
Simplified
But when I'm afraid, I trust in you.
In the time of my fear, I will have faith in you.
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 י֥וֹם אִירָ֑א אֲ֝נִ֗י אֵלֶ֥יךָ אֶבְטָֽח׃, and the Septuagint matches 3 of the 5 words. The differences in word order and the inclusion of articles in the Septuagint highlight interpretative choices made by the translators.
י֥וֹם אִירָ֑א אֲ֝נִ֗י אֵלֶ֥יךָ אֶבְטָֽח׃
3 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.
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 56:3
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Noun common · masculine singular absoluteHNcmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
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)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
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/Sp2ms — Preposition · suffixHR/Sp2ms
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
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
→ 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
