Psalms 44:6 — Word Study
WLCכִּ֤י לֹ֣א בְקַשְׁתִּ֣י אֶבְטָ֑ח וְ֝חַרְבִּ֗י לֹ֣א תוֹשִׁיעֵֽנִי׃
BSAnarrowtsar to gorenâgach nameshêm to tramplebûwç -kamaiqûwm
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| בְקַשְׁתִּ֣י | in bow my | Preposition, noun common feminine singular construct, suffix |
| אֶבְטָ֑ח | I trust | Verb, Qal, imperfect first person common singular |
| וְ֝חַרְבִּ֗י | and sword my | Conjunction, noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| תוֹשִׁיעֵֽנִי׃ | it saves me | Verb hiphil imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I do not trust in my bow, nor does my sword save me. |
| KJV | For I will not trust in my bow, neither shall my sword save me. |
| ASV | For I will not trust in my bow, Neither shall my sword save me. |
| YLT | For, not in my bow do I trust, And my sword doth not save me. |
| WEB | For I will not trust in my bow, neither will my sword save me. |
| BBE | I will not put faith in my bow, my sword will not be my salvation. |
The translations agree on the meaning of the key terms in this verse.
The verse consists of a main statement followed by a negation, clearly emphasizing the psalmist's lack of trust in physical means.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 44:6
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 Reflection on Trust in Godgenerated
Psalm 44:6 expresses a theme of reliance on God rather than on human strength or weapons. The psalmist acknowledges that true salvation comes from God alone, contrasting this with the futility of trusting in physical means like bows and swords. This sentiment resonates throughout the psalm, where the psalmist reflects on past victories granted by God, as seen in the verses surrounding this one.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 20:7 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. |
| 2 | Psalm 33:16–17 | No king is saved by his vast army; no warrior is delivered by his great strength. |
| 3 | Hosea 1:7 | Yet I will have compassion on the house of Judah, and I will save them—not by bow or sword or war, not by horses and cavalry, but by the LORD their God.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אֶבְטָח, 'ev.Tachgenerated
The verb אֶבְטָח ('ev.Tach) is a first-person singular imperfect form of the root בָּטַח (batach), meaning 'to trust' or 'to have confidence.' This word conveys a sense of reliance and security, emphasizing the psalmist's decision to place his faith in God rather than in his own weapons.
The parsing indicates that this is an imperfect verb, suggesting an ongoing or habitual action. The psalmist is not merely stating a one-time belief but is expressing a consistent choice to trust in God for deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses trust for אֶבְטָח, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb אֶבְטָח ('ev.Tach), meaning 'I trust,' governs the structure of the verse. It is preceded by a negation לֹא (lo'), which emphasizes the psalmist's refusal to rely on his bow.
The phrase בְקַשְׁתִּי (be.kash.Ti) follows, indicating the object of trust, while the second part of the verse introduces another negation and verb, תוֹשִׁיעֵֽנִי (to.shi.'E.ni), which means 'it saves me.' This structure highlights the contrast between human means and divine salvation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֶבְטָח is rendered with the Greek word ἐν (en), which means 'in.' This choice reflects a broader interpretation of trust as being rooted in a relationship with God rather than in physical objects.
The translation suggests a shift from the specific act of trusting in weapons to a more general trust in God's presence and power.
In plain words — the whole versegenerated
Psalm 44:6 emphasizes that the psalmist does not trust in his bow or sword for salvation. Instead, he recognizes that true deliverance comes from God alone, reflecting a deep faith in divine help over reliance on human strength.
Frequently Asked Questionsgenerated
The psalmist is expressing that he does not rely on physical weapons for his safety and victory, emphasizing his faith in God instead.
This reflects a biblical theme that true strength and salvation come from God, not from human means, highlighting the futility of relying solely on physical power.
This verse parallels other scriptures, such as Psalm 20:7, which also speaks of trusting in God rather than in chariots or horses.
The psalmist's declaration teaches us the importance of placing our trust in God for deliverance and salvation, rather than in our own abilities or resources.
Reflection Questionsgenerated
- In what areas of my life do I tend to rely on my own strength instead of trusting in God?
- How can I cultivate a deeper trust in God, similar to the psalmist's declaration?
- What reminders can I use to help me focus on God's power rather than my limitations?
- How can I share this message of trust in God with others who may be struggling?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of humility and reliance on God over human strength.
Thus much of the future. "I will not trust in my bow," even as our fathers did not in "their sword. Neither shall my sword help me" [Psalms 44:6].Early Church Fathers on Psalms 44 →
Behold, this is the true and the Christian humility. In this you will best govern both yourself and those in your charge. In this you will be able to achieve victory over every vice,Early Church Fathers on Psalms 44 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 44:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I will not trust in my bow,.... In any carnal weapon, in any creature help and assistance, or in an arm of flesh, but in the word of the Lord, and in his name; see Psalms 20:7; neither shall my
Read John Gill on Psalms 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I will not trust in my bow, neither shall my sword save me. For I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our For I will not trust in my bow, neither shall my sword save me.
Read Robert Jamieson on Psalms 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut I will trust in thee only, as the next verse implies; and therefore do not frustrate my hope and confidence fixed upon thee.
Read Matthew Poole on Psalms 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:6 For I will not trust in my bow, neither shall my sword save me.Ver. 6. For I will not trust in my bow] To trust in men or means is the ready road to utter ruin. Idas, one of the Argonauts, is brought in by the poet, bragging that he trusted not in the gods, but in his own arm and arms. αιιαουδεηοφελλειαιιευςτοσονοδατιονπερεμονδορυ. What need we to fear the Turks (said Sigismund, the young king of Hungary, in his pride and jollity), who need not at all to fear the falling of the heavens, which, if they should fall, yet were we able with our spears and halberds to hold them up for falling upon us? He shortly after this received a notable overthrow. Carnal confidence endeth in…
Read John Trapp on Psalms 44 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I will not trust in my bow] As he is speaking of what God had already done for his forefathers, these words should be read in the past tense: "We have not trusted," &c.
Read AdamClarke on Psalms 44 →
CambridgeThe Cambridge Bible for Schools and Colleges6. Cp. Psalms 20:7; Psalms 33:16; Psalms 60:11 f; 1 Samuel 17:47; Hosea 1:7; and the noble speech of Judas Maccabaeus (1Ma 3:17 ff.); “The victory of battle standeth not in the multitude of an host, but strength cometh from heaven.”
Read Cambridge on Psalms 44 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor I will not trust in my bow - The author of the psalm himself again speaks as expressing his own feelings, and stating the grounds of his confidence and hope. Compare Psalms 44:4.
Read Albert Barnes on Psalms 44 →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
For I do not trust in my bow, nor does my sword save me.
For I will not trust in my bow, neither will my sword save me.
For I do not trust in my bow, nor does my sword save me.
For I do not trust in my bow, and I do not prevail by my sword.
Tyndale line
For I will not trust in my bow, neither shall my sword save me.
For I will not trust in my bow, Neither shall my sword save me.
For I will not trust in my bow, neither shall my sword save me.
For I will not trust in my bow, neither shall my sword save me.
For I do not trust in my bowe, neither can my sworde saue me.
Strictly literal
For I will not put confidence in my bow, neither shall my sword save me.
For, not in my bow do I trust, And my sword doth not save me.
For I do not trust in my bow, || And my sword does not save me.
(44:7) For not in my bow will I trust, and my sword shall not help me.
For I will not trust in my bow, neither will my sword save me.
From the Latin
Thy arrows are sharp: under thee shall people fall, into the hearts of the king’s enemies.
Simplified
I do not trust my bow; I do not have confidence in my sword to save me.
I will not put faith in my bow, my sword will not be my salvation.
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 with the Septuagint in meaning, though the wording differs. The Dead Sea Scrolls contain fragments that match the Masoretic Text closely, indicating consistency in the transmission of this verse.
כִּ֤י לֹ֣א בְקַשְׁתִּ֣י אֶבְטָ֑ח וְ֝חַרְבִּ֗י לֹ֣א תוֹשִׁיעֵֽנִי׃
6 of the 7 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] [צרי׳נו] [ננגח] [בשמ׳כה] [נבוס] [קמי׳נו]
6 words of the verse are on this fragment — 6 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 44:6
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.
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)
HTc — 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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
HR/Ncfsc/Sp1bs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
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
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhi3fs/Sp1bs — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp1bs
