Psalms 118:8 — Word Study
WLCט֗וֹב לַחֲס֥וֹת בַּיהוָ֑ה מִ֝בְּטֹ֗חַ בָּאָדָֽם׃
BSAIt is betterṭôwb [more desirable, advantageous] to take refugechâçâh [seek protection, trust] in the LORDYᵉhôvâh [Yehovah, the covenant God] than to trustbâṭach [have confidence, rely] in manʼâdâm [humanity, people, Adam]
| Greek | English | Parsing |
|---|---|---|
| ט֗וֹב | [is] good | Adj |
| לַחֲס֥וֹת | to take refuge | Preposition, verb qal infinitive construct common |
| בַּיהוָ֑ה | in Yahweh | Preposition, noun proper |
| מִ֝בְּטֹ֗חַ | more than to trust | Preposition, verb qal infinitive construct common |
| בָּאָדָֽם׃ | in humankind | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is better to take refuge in the LORD than to trust in man. |
| KJV | It is better to trust in the LORD than to put confidence in man. |
| ASV | It is better to take refuge in Jehovah Than to put confidence in man. |
| YLT | Better to take refuge in Jehovah than to trust in man, |
| WEB | It is better to take refuge in Yahweh, than to put confidence in man. |
| BBE | It is better to have faith in the Lord than to put one's hope in man. |
Where they part company is in the emphasis on טוֹב — see How Translations Differ.
The structure includes a main clause with a comparative phrase that highlights the preference for divine over human trust.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 118:8
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 Psalm of Trust in Godgenerated
Psalm 118:8 emphasizes the superiority of taking refuge in the LORD over trusting in human beings. This verse is situated within a broader context that celebrates God's unwavering support and deliverance from adversaries, as seen in the surrounding verses. The psalmist contrasts divine protection with the fragility of human trust, underscoring the importance of relying on God in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:4 | Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood. |
| 2 | Psalm 62:8–9 | Trust in Him at all times, O people; pour out your hearts before Him. God is our refuge. Selah |
| 3 | Jeremiah 17:5–7 | This is what the LORD says: “Cursed is the man who trusts in mankind, who makes the flesh his strength and turns his heart from the LORD. |
| 4 | Micah 7:5–7 | Do not rely on a friend; do not trust in a companion. Seal the doors of your mouth from her who lies in your arms. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (Tov) means good or pleasant, encompassing a range of meanings from beneficial to ethically good. It functions as an adjective, describing something that is favorable or pleasing.
In this verse, it highlights the advantageous nature of seeking refuge in the LORD, suggesting that such a choice leads to welfare and safety. The use of this word sets a positive tone for the psalmist's declaration about divine trust.
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 finite verb טוֹב governs the main clause, establishing the central idea that it is better to seek refuge in the LORD. The structure is straightforward, with the subject being the act of taking refuge and the comparison being made to trusting in man.
The sentence's clarity is enhanced by the use of prepositional phrases that specify the objects of trust, allowing for a direct comparison between divine and human reliance.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as ἀγαθὸν (agathon), which carries a similar meaning of goodness. This choice reflects a consistent understanding of the Hebrew term in the Greek context.
The Greek word for 'to trust' is πεποιθέναι, indicating a strong reliance, similar to the Hebrew verb used in this verse.
In plain words — the whole versegenerated
Psalm 118:8 tells us that it is better to seek safety in the LORD than to rely on people. This verse highlights the importance of trusting God over human beings, emphasizing that divine protection is more reliable.
Frequently Asked Questionsgenerated
Taking refuge in the LORD means seeking safety and protection in God, trusting Him for help in times of trouble.
Trusting in man is seen as less favorable because human beings can be unreliable and limited in their ability to provide true security.
You can apply this verse by turning to God in prayer and seeking His guidance and protection instead of relying solely on your own understanding or the help of others.
Examples include praying for help in difficult situations, reading scripture for comfort, and relying on God's promises during challenging times.
Reflection Questionsgenerated
- In what areas of my life do I find it difficult to trust God over people?
- How can I remind myself to seek refuge in the LORD during tough times?
- What experiences have shown me the importance of relying on God rather than human support?
- How does understanding God's character help me trust Him more?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to emphasize the importance of trusting in God over human beings, as seen in their writings.
Avoid entertaining people of the world, especially those whose honors make them swell with pride. You are the priest of a crucified Lord who was poor and lived on the bread of strangers.Early Church Fathers on Psalms 118 →
It is better to trust in the Lord, than to put any confidence in manEarly Church Fathers on Psalms 118 →
It is good to hope in the Lord rather than to hope in peopleEarly Church Fathers on Psalms 118 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 118:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] better to trust in the Lord,.... This, with what follows in Psalms 118:9, is the conclusion from the above premises and experience; it is good to trust in the Lord; such enjoy peace, are in
Read John Gill on Psalms 118 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI called upon the LORD in distress: the LORD answered me, and set me in a large place. -At the beginning (Psalms 118:5) and at the close of this division (Psalms 118:13-14) the salvation already received is described.
Read Robert Jamieson on Psalms 118 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs mine adversaries do in their own numbers, and in their great confederates.
Read Matthew Poole on Psalms 118 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:8 [It is] better to trust in the LORD than to put confidence in man.Ver. 8. It is better to trust in the Lord, &c.] Luther on this text calleth it, Artem artium, et mirificam, ac suam artem, non fidere hominibus, that is, the art of arts, and that which he had well studied, not to put confidence in man; as for trust in God, he calleth it, Sacrificium omnium gratissimum et suavissimum, et cultum omnium pulcherrimum, the most pleasant and sweetest of all sacrifices, the best of all services we perform to God. Than to put confidence in man] Quia mutatur aut fortuna, aut voluntas, aut vita, saith Genebrard, because either men may die, or their affections may die, or their wealth…
Read John Trapp on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Better to trust in the Lord] Man is feeble, ignorant, fickle, and capricious; it is better to trust in Jehovah than in such.
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges5–9. Israel speaks as one man; acknowledging that it is Jehovah Who has delivered them. With Him as their ally they have nothing to fear.
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is better to trust in the Lord than to put confidence in man - This is stated apparently as the result of his own experience. He had found people weak and faithless; he had not so found God. Compare Psalms 40:4; Psalms 62:8-9.
Read Albert Barnes on Psalms 118 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
It is better to take refuge in the LORD than to trust in man.
It is better to take refuge in Yahweh, than to put confidence in man.
It is better to take refuge in the LORD than to trust in man.
It is better to take shelter in the Lord than to trust in people.
Tyndale line
It is better to trust in the LORD than to put confidence in man.
It is better to take refuge in Jehovah Than to put confidence in man.
It is better to trust in the LORD than to put confidence in man.
It is better to trust in the LORD than to put confidence in man.
It is better to trust in the Lord, then to haue confidence in man.
Strictly literal
It is better to trust in Jehovah than to put confidence in man;
Better to take refuge in Jehovah than to trust in man,
Better to take refuge in YHWH, || Than to trust in man,
It is better to seek shelter with the Lord than to trust in man.
It is better to take shelter in Yahweh than to put confidence in man.
From the Latin
I will keep thy justifications: O! do not thou utterly forsake me.
Simplified
It's better to rely on the Lord than to trust in people.
It is better to have faith in the Lord than to put one's hope in man.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with the Septuagint preserving the meaning of the Hebrew text. The Dead Sea Scrolls also support the reading of the Masoretic Text, with minor restorations, affirming the consistency of the verse across different manuscripts.
ט֗וֹב לַחֲס֥וֹת בַּיהוָ֑ה מִ֝בְּטֹ֗חַ בָּאָדָֽם׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
טוב לבטח ביהוה מבטח באדם
4 words on the leather — 1 partly restored.
טוב לבטוח ביהוה מבטוח באדם
5 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 118:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
חָסָה (chacah) is a Hebrew verb meaning to seek refuge or flee for protection, often used in a figurative sense to express trust or hope in God. It is primarily found in poetic contexts, emphasizing the act of confiding in divine protection.
חָסָה vb. (mostly poet. and fig.) seek refuge
base
H2620 חָסָה (mostly poet. and fig.) seek refuge
2620 chacah khaw-saw'
a primitive root; to flee for protection (compare 982);
figuratively, to confide in:--have hope, make refuge, (put)
trust.
see HEBREW for 0982
חָסָה (cha.sah) — to seek refuge.
1) (Qal) to seek refuge, flee for protection
1a) to put trust in (God), confide or hope in (God) (fig.)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa