Psalms 71:1 — Word Study
WLCבְּךָֽ־ יְהוָ֥ה חָסִ֑יתִי אַל־ אֵב֥וֹשָׁה לְעוֹלָֽם׃
BSAO LORDYᵉhôvâh [Yehovah, The covenant Name of God] I have taken refugechâçâh■ [trusted, sought protection] let me neverʼal [to the age, forever] be put to shamebûwsh [disappointed, ashamed, confused]
| Greek | English | Parsing |
|---|---|---|
| בְּךָֽ־ | in you | Preposition, suffix |
| יְהוָ֥ה | O Yahweh | Noun proper |
| חָסִ֑יתִי | I have taken refuge | Verb, Qal, perfect first person common singular |
| אַל־ | may not | Particle |
| אֵב֥וֹשָׁה | I be ashamed | Verb, Qal, infinitive construct first person common singular |
| לְעוֹלָֽם׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In You, O LORD, I have taken refuge; let me never be put to shame. |
| KJV | In thee, O LORD, do I put my trust: let me never be put to confusion. |
| ASV | In thee, O Jehovah, do I take refuge: Let me never be put to shame. |
| YLT | In Thee, O Jehovah, I have trusted, Let me not be ashamed to the age. |
| WEB | In you, Yahweh, I take refuge. Never let me be disappointed. |
| BBE | In you, O Lord, have I put my hope; let me never be shamed. |
Where they part company is in the interpretation of the verb חָסִ֑יתִי — see How Translations Differ.
The sentence is structured around a main clause with a negative request, highlighting the psalmist's plea for protection.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 71:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Deliverancegenerated
Psalm 71:1 is a heartfelt declaration of trust in God, where the psalmist seeks refuge in the Lord amidst distress. This verse sets the tone for the psalm, which continues with requests for justice and deliverance, emphasizing the importance of divine protection. The psalmist's plea resonates with themes of reliance on God's faithfulness, as seen in other psalms like Psalm 31:1-3 and Psalm 25:2-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:5 | They cried out to You and were set free; they trusted in You and were not disappointed. |
| 2 | Psalm 25:2–3 | in You, my God, I trust. Do not let me be put to shame; do not let my enemies exult over me. |
| 3 | Psalm 31:1–3 | In You, O LORD, I have taken refuge; let me never be put to shame; save me by Your righteousness. |
| 4 | Psalm 125:1 | Those who trust in the LORD are like Mount Zion. It cannot be moved; it abides forever. |
| 5 | Psalm 146:5 | Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חָסִ֑יתִי, cha.Si.tigenerated
The word חָסָה (chacah) is a verb meaning to seek refuge or to trust in God for protection. In this verse, it is in the perfect tense, first person singular, indicating a completed action: I have taken refuge. This reflects a personal commitment to rely on God's safety.
The choice of this verb highlights the psalmist's deep faith and reliance on God as a shelter in times of trouble. It conveys both the act of seeking safety and the trust that comes with it, emphasizing the relationship between the believer and the divine.
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 of the verse is חָסִ֑יתִי, I have taken refuge, which governs the structure. The sentence begins with a prepositional phrase בְּךָֽ־ (in You), establishing the psalmist's trust in God, followed by a negative clause אַל־ (may not) that introduces the plea against shame.
The structure emphasizes the psalmist's reliance on God and the urgency of the request, with the verb at the center of the sentence, surrounded by phrases that clarify the context and intent.
Septuagint Backgroundgenerated
The Septuagint translates חָסָה as ἤλπισα (elpis), meaning I hoped. This choice broadens the sense of the Hebrew word from merely seeking refuge to also include the aspect of hope in God's deliverance.
This reflects a slight interpretive shift, emphasizing not just the act of seeking shelter but also the expectation of God's help.
In plain words — the whole versegenerated
Psalm 71:1 expresses the psalmist's trust in the Lord as a safe place. The psalmist asks God to protect him from shame forever, showing deep reliance on God's faithfulness.
Frequently Asked Questionsgenerated
Taking refuge in the Lord means trusting Him for protection and safety, much like finding shelter from a storm.
Being put to shame implies disappointment or failure, and the psalmist seeks assurance that his trust in God will not lead to such an outcome.
This verse reflects common themes in the psalms, where believers express their trust in God amidst trouble, as seen in Psalm 31:1.
The term 'forever' emphasizes the psalmist's desire for lasting protection and assurance from God, indicating a deep and enduring faith.
Reflection Questionsgenerated
- In what areas of my life do I need to seek refuge in God?
- How can I strengthen my trust in God's protection?
- What does it mean to me to never be put to shame by God?
- How can I encourage others to seek refuge in the Lord?
The early church on this verse — how the Fathers read it
Early commentators like Augustine of Hippo reference this verse to discuss hope in God and the assurance of not being confounded.
"O God, in You I have hoped, O Lord, I shall not be confounded for everlasting" [Psalms 71:1]. Already I have been confounded, but not for everlasting.Early Church Fathers on Psalms 71 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 71:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn thee, O Lord, do I put my trust,.... The Targum is, "in thy Word;'' [See comments on Psalms 31:1]; let me never be put to confusion; or "be ashamed"; see the note as before.
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn thee, O LORD, do I put my trust: let me never be put to confusion. Psalms 71:1-24.-Introduction, from Psalms 31:1-24.
Read Robert Jamieson on Psalms 71 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 71 THE The matter of this Psalm plainly showeth that it was written in a time of David’ s great distress, and his old age, mentioned and which proves that it belongs not to Saul’ s time, but rather to the time of Absalom’ s rebellion, which happened in his old age. The psalmist, in confidence of his faith, and in experience of past favours, prayeth unto God to deliver him, but consume his enemies, ; promising constancy of hope in him, ; praying for his persevering strength and power, ,18; acknowledgeth his troubles to be from God, ; Promiseth thankfulness to him for his deliverance, . This verse and the next are taken out of ,2.
Read Matthew Poole on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:1 In thee, O LORD, do I put my trust: let me never be put to confusion.Ver. 1. In thee, O Lord, do I put my trust] See Psalms 31:1, It appeareth by Psalms 71:9; Psalms 71:18, that this psalm was written by David in his old age, when Absalom or Sheba was in rebellion against him, though haply for haste, and in that fright he could not superscribe it as he did the rest. The Greek title, viz. of David, a psalm of the sons of Jonadab, and of them that were first captived, hath no footing in the original Hebrew.
Read John Trapp on Psalms 71 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1-3) These verses are borrowed, with some verbal alterations, from Psalms 31:1-3, where see Note.
Read Charles John Ellicott on Psalms 71 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXI The prophet, in confidence, prays for God's favour, 1-5; recounts God's kindness to him from youth to old age, 6-9; shows what his adversaries plot against him, and prays for their confusion, 10-13; promises fidelity, and determines to be a diligent preacher of righteousness even in old age, 16-19; takes encouragement in God's mercy, and foresees the confusion of all his adversaries, 20-24. NOTES ON PSALM LXXI There is no title to this Psalm either in the Hebrew or Chaldee; and the reason is, it was written as a part of the preceding Psalm, as appears by about twenty-seven of Kennicott's and De Rossi's MSS. The Vulgate, Septuagint, AEthiopic, and Arabic, have, "A Psalm of David…
Read AdamClarke on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The prayer of faith in the midst of danger. These verses are taken, with but little change, from Psalms 31:1-3.
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleIn thee, O Lord, do I put my trust - See the notes at Psalms 25:2. Compare Psalms 22:4-5; Psalms 31:1.
Read Albert Barnes on Psalms 71 →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
In You, O LORD, I have taken refuge; let me never be put to shame.
In you, Yahweh, I take refuge. Never let me be disappointed.
In You, O LORD, I have taken refuge; let me never be put to shame.
In you, O Lord, I have taken shelter! Never let me be humiliated!
Tyndale line
In thee, O LORD, do I put my trust: let me never be put to confusion.
In thee, O Jehovah, do I take refuge: Let me never be put to shame.
In thee, O LORD, do I put my trust: let me never be ashamed.
In thee, O LORD, do I put my trust: let me never be put to confusion.
In thee, O Lord, I trust: let me neuer be ashamed.
Strictly literal
In thee, Jehovah, do I trust: let me never be ashamed.
In Thee, O Jehovah, I have trusted, Let me not be ashamed to the age.
In You, O YHWH, I have trusted, || Do not let me be disappointed for all time.
In thee, O Lord, do I put my trust; let me never be made ashamed.
In you, Yahweh, I take refuge; let me never be put to shame.
From the Latin
A psalm on Solomon.
Simplified
Lord, you are the one who keeps me safe; please don't disappoint me.
In you, O Lord, have I put my hope; let me never be shamed.
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 closely with the Septuagint and the Dead Sea Scrolls, with minor variations. The Septuagint captures the essence of the Hebrew text, while the Dead Sea Scrolls show a nearly identical reading with one word partly restored.
בְּךָֽ־ יְהוָ֥ה חָסִ֑יתִי אַל־ אֵב֥וֹשָׁה לְעוֹלָֽם׃
5 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.
ב׳כה יהוה חסיתי אל אבושה לעולם
5 words on the leather — 1 partly restored.
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 71:1
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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.)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa