Psalms 16:1 — Word Study
WLCשָֽׁמְרֵ֥נִי אֵ֝֗ל כִּֽי־ חָסִ֥יתִי בָֽךְ׃
BSAA Miktammiktâm of DavidDâvid Preserve meshâmar [keep me safe, protect me] O Godʼêl [Elohim, the supreme power] forkîy [because, since] I take refugechâçâh■ [seek protection, trust, put my faith]
| Greek | English | Parsing |
|---|---|---|
| שָֽׁמְרֵ֥נִי | protect me | Verb qal imperative second person masculine singular, suffix |
| אֵ֝֗ל | O God | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| חָסִ֥יתִי | I have taken refuge | Verb, Qal, perfect first person common singular |
| בָֽךְ׃ | in you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Preserve me, O God, for in You I take refuge. |
| KJV | Preserve me, O God: for in thee do I put my trust. |
| ASV | Preserve me, O God; for in thee do I take refuge. |
| YLT | A Secret Treasure of David. Preserve me, O God, for I did trust in Thee. |
| WEB | Preserve me, God, for I take refuge in you. |
| BBE | Keep me safe, O God: for in you I have put my faith. |
Where they part company is in the nuances of the translations, which all convey the same essential meaning.
The sentence is structured around a direct appeal to God, with a supporting phrase that explains the reason for the plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 16:1
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 Plea for Protectiongenerated
Psalm 16:1 expresses a heartfelt request for God's protection. The psalmist acknowledges God as a refuge, emphasizing a deep trust in His ability to keep him safe. This theme of seeking refuge in God recurs throughout the psalms, where believers turn to Him in times of trouble, as seen in Psalm 31:1 and Psalm 57:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 56:1 | Be merciful to me, O God, for men are hounding me; all day they press their attack. |
| 2 | Psalm 60:1 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
| 3 | Psalm 17:5–8 | My steps have held to Your paths; my feet have not slipped. |
| 4 | Psalm 31:23 | Love the LORD, all His saints. The LORD preserves the faithful, but fully repays the arrogant. |
| 5 | Psalm 37:28 | For the LORD loves justice and will not forsake His saints. They are preserved forever, but the offspring of the wicked will be cut off. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שָֽׁמְרֵ֥נִי, sha.me.Re.nigenerated
The verb שָׁמַר (*shamar*) means to keep, guard, or observe. It encompasses actions such as protecting and attending to someone or something, similar to how one might keep a promise or watch over another.
In this verse, the imperative form שָֽׁמְרֵ֥נִי is a direct plea for God to actively protect the psalmist. The use of the second person masculine singular indicates a personal and intimate relationship between the psalmist and God.
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 שָֽׁמְרֵ֥נִי governs the sentence, with a prepositional phrase indicating the speaker's reliance on God. The structure emphasizes the direct appeal to God for protection, highlighting the psalmist's trust.
The sentence is straightforward, with a clear subject (the psalmist) and a direct request for action (to preserve), which is typical of Hebrew poetry that often employs parallelism.
Septuagint Backgroundgenerated
In the Septuagint, שָֽׁמְרֵ֥נִי is rendered with the Greek word τῷ (to guard), which conveys a similar meaning of protection but may suggest a broader interpretation of divine oversight.
This choice indicates a continuity in the theme of seeking refuge and protection, aligning well with the psalmist's intent.
In plain words — the whole versegenerated
Psalm 16:1 is a plea for God’s protection, where the psalmist expresses trust in God as a safe refuge. This verse highlights the importance of relying on God during times of trouble, a recurring theme in the psalms.
Frequently Asked Questionsgenerated
Taking refuge in God means seeking safety and protection in Him, trusting that He will provide and guard against harm, as expressed in various psalms.
Directly addressing God emphasizes a personal relationship and reliance on His power and presence, highlighting the intimacy of the psalmist's faith.
This verse connects with other psalms that express trust in God for protection, such as Psalm 31:1, reinforcing the theme of God as a refuge.
The plea for preservation teaches us the importance of turning to God in times of need, trusting in His ability to protect and guide us.
Reflection Questionsgenerated
- In what situations do I find myself needing to seek refuge in God?
- How can I cultivate a deeper trust in God's protection in my daily life?
- What are some ways I can remind myself of God's faithfulness during difficult times?
- How does understanding God as a refuge change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, interpreting it as a reflection of Christ's humanity and His reliance on God for protection.
Now He says as follows; "Preserve me, O Lord, for in You have I hoped."Early Church Fathers on Psalms 16 →
The psalm is spoken in the person of the Savior but is spoken from the viewpoint of his humanity, as are also many other such statements that we find in the sacred Gospels.… In this psalm also he asks to be protected and is protected by…Early Church Fathers on Psalms 16 →
The words in [this psalm] are sung as if by the person of Christ, who although he is noble as Lord by nature and has under his feet creation as a handmaid,Early Church Fathers on Psalms 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 16:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePreserve me, O God,.... Prayer is proper to Christ as man; he offered up many prayers and supplications to Cost, even his Father, and his God, and as the strong and mighty God, as the word (i) here
Read John Gill on Psalms 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPreserve me, O God: for in thee do I put my trust. Title. - Michtam of David. Some derive Miktaam (H4387) from kaatam (H3799), gold-the golden (i:e., excellent) psalm, as Pythagoras' verses were called golden verses.
Read Robert Jamieson on Psalms 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 16 Divers render this word Michtam, a golden Psalm, because of the preciousness and excellency of the matter of it; for it treats of Christ’ s death and resurrection. But because this title is prefixed to 57:1 58:1 59:1 60:1, wherein there is no such peculiar excellency, it may seem rather to be a title belonging to the music or the song, which, with the rest, is now lost and unknown. It is a great question among expositors, in whose name and person he speaketh this Psalm, whether his own or Christ’ s. It seems hard to exclude David’ s person, to whom almost the whole Psalm properly and literally belongs, and to whom some parts of it do more conveniently belong than to Christ. And…
Read Matthew Poole on Psalms 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 16:1 « Michtam of David. » Preserve me, O God: for in thee do I put my trust.Michtam of David] i.e. David’ s precious jewel, or psalm of gold, propter mirificam eius excellentiam, better worth than its weight in gold, both for the matter thereof, and the metre, Insignis Ode Davidis Trem εποςχρυσουν, prae corona aestimatur hic Psalmus (R. Solomon). Aureum flumen orationis, said Cicero, concerning Aristotle’ s Politics; there is in that book a golden flood of discourse; and Liber iste auro contra non carus, said another, concerning the lives of the philosophers written by Diogenes Laertius, No gold is comparable to that gallant piece. How much more may the same be said of this notable…
Read John Trapp on Psalms 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) For in thee.—Better, for I have found refuge in thee (as in Psalms 7:1; Psalms 11:1). The verb is in the preterite.
Read Charles John Ellicott on Psalms 16 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XVI The contents of this Psalm are usually given in the following manner: David, sojourning among idolaters, and being obliged to leave his own country through Saul's persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God's people, 1-4; and declares his strong confidence in God, who had dealt bountifully with him, 5-7. Then follows a remarkable prophecy of the resurrection of Christ, 8-11. NOTES ON PSALM XVI The title of this Psalm in the Hebrew is מכתם לדוד michtam ledavid, which the Chaldee translates, "A straight sculpture of David." The Septuagint, ΣτηλογραφιατῳΔαυιδ, "The inscription on a pillar to David;" as if the…
Read AdamClarke on Psalms 16 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The Psalmist’s prayer and profession of faith.
Read Cambridge on Psalms 16 →Albert Barnes1798–1870Barnes' Notes on the BiblePreserve me, O God - Keep me; guard me; save me. This language implies that there was imminent danger of some kind - perhaps, as the subsequent part of the psalm would seem to indicate, danger of death. See Psalms 16:8-10.
Read Albert Barnes on Psalms 16 →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
Preserve me, O God, for in You I take refuge.
Preserve me, God, for I take refuge in you.
A Miktam of David. Preserve me, O God, for in You I take refuge.
Protect me, O God, for I have taken shelter in you.
Tyndale line
Preserve me, O God: for in thee do I put my trust.
Preserve me, O God; for in thee do I take refuge.
Preserve me, O God: for in thee do I put my trust.
Michtam of David. Preserve me, O God: for in thee do I put my trust.
Michtam of Dauid. Preserue mee, O God: for in thee doe I trust.
Strictly literal
Preserve me, O God: for I trust in thee.
A Secret Treasure of David. Preserve me, O God, for I did trust in Thee.
A MIKTAM OF DAVID. Preserve me, O God, for I trusted in You.
“A Michtham of David.” Preserve me, O God; for I have placed my trust in thee.
Protect me, God, for I take refuge in you.
From the Latin
The prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.
Simplified
Take care of me, Lord, for I come to you for protection.
Keep me safe, O God: for in you I have put my faith.
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 agree on the wording of this verse, maintaining the same essential meaning. The Dead Sea Scrolls show some restoration, but the core message of seeking God's protection remains intact.
שָֽׁמְרֵ֥נִי אֵ֝֗ל כִּֽי־ חָסִ֥יתִי בָֽךְ׃
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.
מכתם לדוד [שמר׳ני] [אל] [כי] [חסיתי] [ב׳ך]
nothing on the leather here — 2 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 16:1
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.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms