Psalms 60:11 — Word Study
WLCהָֽבָה־ לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר וְ֝שָׁ֗וְא תְּשׁוּעַ֥ת אָדָם׃
BSAwho?mîy to conductyâbal excitementʻîyr siegemâtsôwr who?mîy to leadnâchâh tillʻad EdomʼĔdôm
| Greek | English | Parsing |
|---|---|---|
| הָֽבָה־ | give ! | Verb qal imperative second person masculine singular, suffix |
| לָּ֣נוּ | to us | Preposition, suffix |
| עֶזְרָ֣ת | help | Noun common, feminine singular construct |
| מִצָּ֑ר | from [the] foe | Preposition, noun common masculine singular absolute |
| וְ֝שָׁ֗וְא | and [is] worthlessness | Conjunction, noun common masculine singular absolute |
| תְּשׁוּעַ֥ת | [the] deliverance of | Noun common, feminine singular construct |
| אָדָם׃ | humankind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Give us aid against the enemy, for the help of man is worthless. |
| KJV | Give us help from trouble: for vain is the help of man. |
| ASV | Give us help against the adversary; For vain is the help of man. |
| YLT | Give to us help from adversity, And vain [is] the deliverance of man. |
| WEB | Give us help against the adversary, for the help of man is vain. |
| BBE | Give us help in our trouble; for there is no help in man. |
Where they part company is on the interpretation of שָׁוְא — see How Translations Differ.
The verse consists of a main plea followed by a reason for that plea, highlighting the contrast between divine and human assistance.
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 60:11
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 Divine Helpgenerated
Psalm 60:11 expresses a deep reliance on God for assistance in the face of adversaries. The psalmist acknowledges the futility of human help, emphasizing that true deliverance comes only from God. This plea follows a series of questions about God's presence and support in battle, as seen in the preceding verses, which highlight a sense of urgency and dependence on divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:22 | Redeem Israel, O God, from all its distress. |
| 2 | Psalm 130:8 | And He will redeem Israel from all iniquity. |
| 3 | Psalm 108:12 | Give us aid against the enemy, for the help of man is worthless. |
| 4 | Psalm 124:1–3 | If the LORD had not been on our side— let Israel now declare— |
| 5 | Psalm 146:3 | Put not your trust in princes, in mortal man, who cannot save. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׁוְא, shavgenerated
The Hebrew word שָׁוְא (shav) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, indicating that human help is ultimately ineffective.
The context of this verse emphasizes that reliance on human strength is futile, as the psalmist seeks divine assistance instead. The parsing as a noun suggests that it describes the state of being without value, reinforcing the idea that only God can provide true support.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of שָׁוְא as worthless or vain, underscoring the futility of human assistance.
Sentence Structuregenerated
The finite verb הָֽבָה־, give, governs the entire verse, with a prepositional phrase indicating the object of the request and a clause explaining the reason for the plea. The structure highlights the urgency of the psalmist's request for divine help.
The sentence flows from a direct appeal to God for aid, emphasizing the contrast between divine assistance and human inadequacy.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀπάχει, which suggests a similar appeal for help. This choice aligns with the Hebrew meaning but may carry a slightly broader connotation of deliverance.
The translation reflects the psalmist's recognition of the need for divine intervention rather than reliance on human efforts.
In plain words — the whole versegenerated
Psalm 60:11 is a prayer asking God for help against enemies. The psalmist recognizes that human help is worthless and emphasizes the need for divine assistance in times of trouble.
Frequently Asked Questionsgenerated
It means that relying on human strength or support is ultimately ineffective in the face of true challenges, and only God can provide the necessary aid.
The psalmist acknowledges the presence of adversaries and seeks God's intervention for victory in battle.
This verse echoes themes found in other psalms, such as the need for divine help and the recognition of human limitations, as seen in Psalm 124:1-3.
It teaches the importance of relying on God for support and recognizing the limitations of human effort in facing life's challenges.
Reflection Questionsgenerated
- In what areas of my life do I rely too much on my own strength rather than seeking God's help?
- How can I better recognize and appreciate the ways God has assisted me in difficult times?
- What does this verse teach me about the nature of true support and deliverance?
- How can I apply the lesson of this psalm in my daily interactions with others?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the nature of divine assistance versus human effort. Their quotations illustrate the theological implications of relying on God.
Would a man who was only a man say this of himself? For if a person says this, he blasphemes, and “God does not hear sinners.” But indeed Christ says that God hears him. He is therefore neither sinner nor mere man.Early Church Fathers on Psalms 60 →
Therefore, let the church of God be saluted and let it be taught to say what we were just saying: “Give us help from trouble;Early Church Fathers on Psalms 60 →
So, as I said, the creature baptized the Creator, the lamp the sun, and by doing so John the Baptist did not push himself forward but submitted himself.Early Church Fathers on Psalms 60 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 60:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive us help from trouble,.... To have trouble is the common lot of all men, but especially of the people of God.
Read John Gill on Psalms 60 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho will bring me into the strong city? who will lead me into Edom? -Anticipation of, and prayer for, success in the expedition against Edom. Verse 9. Who will bring me into the strong city?
Read Robert Jamieson on Psalms 60 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough I have some reputation for valour and conduct, and though my people are very numerous, and now united under me, yet all this will avail little or nothing without thy almighty help.
Read Matthew Poole on Psalms 60 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 60:11 Give us help from trouble: for vain [is] the help of man.Ver. 11. Give us help from trouble] Give it us whensoever we need it; as hitherto thou very graciously hast done. For vain is the help of man] As they had lately experimented in Saul, a king of their own choosing, but not able to save them from those proud Philistines. No more could the Romans the Britons, oppressed by their northern enemies. They sent Aetius, the Roman praefect of Gaul, and thus complained to him: The barbarous enemy beateth us to the sea, the sea beateth us back to the enemy; between these two kinds of deaths we are either murdered or drowned (Dan. Chron.). But their implorations prevailed not; for…
Read John Trapp on Psalms 60 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Give us help from trouble: for vain is the help of man.] We have done all we can do, and have trusted too much in ourselves; now, Lord, undertake for us.
Read AdamClarke on Psalms 60 →CambridgeThe Cambridge Bible for Schools and Colleges11. Give us help from trouble] Or, as R.V., Give us help against the adversary. Cp. Psalms 60:12. for vain is the help of man] Lit. salvation. It is a delusion (cp. Psalms 33:17) to look to human strength for victory. See Psalms 44:6-7; 1 Samuel 17:47; Jeremiah 17:5; and cp. Judges 7:4; Judges 7:7; 1 Samuel 14:6; 2 Chronicles 14:11; 1Ma 3:16 ff.
Read Cambridge on Psalms 60 →Albert Barnes1798–1870Barnes' Notes on the BibleGive us help from trouble - From the troubles which have now come upon us and overwhelmed us. For vain is the help of man - Margin, salvation.
Read Albert Barnes on Psalms 60 →The verse in English, compared — 16 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
Give us aid against the enemy, for the help of man is worthless.
Give us help against the adversary, for the help of man is vain.
Give us aid against the enemy, for the help of man is worthless.
Give us help against the enemy, for any help men might offer is futile.
Tyndale line
Give us help from trouble: for vain is the help of man.
Give us help against the adversary; For vain is the help of man.
Give us help against the adversary: for vain is the help of man.
Give us help from trouble: for vain is the help of man.
Giue vs helpe against trouble: for vaine is the helpe of man.
Strictly literal
Give us help from trouble; for vain is man's deliverance.
Give to us help from adversity, And vain [is] the deliverance of man.
Give to us help from adversity, || And the deliverance of man [is] vain.
(60:13) Give us help against the assailant; for vain is the help of man.
Give us help against the enemy, for man's help is futile.
Simplified
Please give us help against our enemies, for human help is worthless.
Give us help in our trouble; for there is no help 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 largely agree in their wording, with six of the seven words matched. The Septuagint's translation reflects the Hebrew's meaning while adapting it to Greek syntax.
הָֽבָה־ לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר וְ֝שָׁ֗וְא תְּשׁוּעַ֥ת אָדָם׃
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.
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 60:11
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.
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
עֶזְרָה (ezrah) refers to help, succour, or assistance. It is a feminine noun derived from the root meaning aid. The word appears in contexts related to providing support, including in Psalm 60:11 and Psalm 108:12, where it emphasizes the act of helping or the one who helps.
עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה n.f. help, succour, assistance
base
H5833 עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה help, succour, assistance
5833 `ezrah ez-raw'
or mezrath (Psa. 60:11 (13); 108:12 (13)) {ez-rawth'};
feminine of 5828; aid:--help(-ed, -er).
see HEBREW for 013
see HEBREW for 013
see HEBREW for 05828
עֶזְרָה (ez.rah) — help.
1) help, succour, assistance
1a) help, succour
1b) one who helps
HNcfsc — Noun common · feminine singular constructHNcfsc
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
תְּשׁוּעָה (tshuw`ah) refers to concepts of rescue, deliverance, and salvation, both in a personal and national context. It emphasizes help and safety, often associated with divine intervention. The term is linked to victory as well, indicating a broader range of meanings related to overcoming challenges or enemies.
תְּשׁוּעָה († תְּשֻׁעָה 2 S 19:3) n.f. deliverance, salvation
base
H8668 תְּשׁוּעָה, תְּשֻׁעָה
8668 tshuw`ah tesh-oo-aw'
or tshuah {tesh-oo-aw'}; from 7768 in the sense of 3467;
rescue (literal or figurative, pers., national or spir.):--
deliverance, help, safety, salvation, victory.
see HEBREW for 07768
see HEBREW for 03467
תְּשׁוּעָה (te.shu.ah) — deliverance: salvation.
: salvation
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
Also means: te.shu.ah (תְּשׁוּעָה ": victory" H8668H)
תְּשׁוּעָה (te.shu.ah) — deliverance: victory.
: victory
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa