Psalms 91:2 — Word Study
WLCאֹמַ֗ר לַֽ֭יהוָה מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹהַ֗י אֶבְטַח־ בּֽוֹ׃
BSAI will sayʼâmar▸ [declare, speak] to the LORDYᵉhôvâh [Yehovah, my refuge] [You are] my refugemachăçeh [safe place, shelter] and my fortressmâtsûwd [stronghold, tower of strength] my Godʼĕlôhîym [Elohim, the supreme One] in whom I trustbâṭach▸ [have confidence, put my faith]
| Greek | English | Parsing |
|---|---|---|
| אֹמַ֗ר | I will say | Verb, Qal, imperfect first person common singular |
| לַֽ֭יהוָה | of Yahweh | Preposition, noun proper |
| מַחְסִ֣י | refuge my | Noun common masculine singular construct, suffix |
| וּמְצוּדָתִ֑י | and stronghold my | Conjunction, noun common feminine singular construct, suffix |
| אֱ֝לֹהַ֗י | God my | Noun common masculine plural construct, suffix |
| אֶבְטַח־ | [whom] I trust | Verb, Qal, imperfect first person common singular |
| בּֽוֹ׃ | in him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.” |
| KJV | I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. |
| ASV | I will say of Jehovah, He is my refuge and my fortress; My God, in whom I trust. |
| YLT | He is saying of Jehovah, 'My refuge, and my bulwark, my God, I trust in Him,' |
| WEB | I will say of Yahweh, “He is my refuge and my fortress; my God, in whom I trust.” |
| BBE | Who says of the Lord, He is my safe place and my tower of strength: he is my God, in whom is my hope. |
Where they part company is מַחְסִ֣י — see How Translations Differ.
The verse consists of one main clause followed by two subordinate phrases that elaborate on the psalmist's declaration and trust.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 91:2
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 — The Assurance of God's Protectiongenerated
Psalm 91:2 presents a declaration of trust in the LORD, who is recognized as a refuge and fortress. This verse follows a statement about dwelling in the shelter of the Most High, emphasizing the safety found in God's presence. The psalmist's words reflect a deep reliance on God for protection and security, a theme echoed throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 91:9 | Because you have made the LORD your dwelling— my refuge, the Most High— |
| 2 | Psalm 18:2 | The LORD is my rock, my fortress, and my deliverer. My God is my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. |
| 3 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 4 | Psalm 71:3 | Be my rock of refuge, where I can always go. Give the command to save me, for You are my rock and my fortress. |
| 5 | Psalm 142:5 | I cry to You, O LORD: “You are my refuge, my portion in the land of the living.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — מַחְסִ֣י, mach.Sigenerated
The noun מַחְסֶּה (machaceh) means a refuge or shelter, indicating a place of safety from danger. The parsing shows it as a common masculine singular noun with a construct form, meaning it is closely linked to the personal suffix that indicates possession.
This word conveys the idea of a safe haven, a place where one can find hope and trust. It appears in contexts that emphasize God's protective nature, illustrating the psalmist's confidence in the LORD as a reliable source of refuge.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אֹמַ֗ר, I will say, which governs the entire declaration. The structure includes a prepositional phrase indicating to whom the statement is directed, followed by a noun phrase that describes the psalmist's trust in God.
The order of the Hebrew words emphasizes the psalmist's personal relationship with God, starting with his declaration and followed by a series of affirmations about God's protective nature.
Septuagint Backgroundgenerated
In the Septuagint, the word for מַחְסִ֣י is rendered as μου (mou), meaning 'my.' This choice maintains the personal aspect of the psalmist's declaration, emphasizing the intimate relationship between the speaker and God.
The Greek term κυρίῳ (kyriō) is used for יְהֹוָה, highlighting the authority and lordship of God in the context of refuge.
In plain words — the whole versegenerated
Psalm 91:2 expresses a personal declaration by the psalmist, stating that he will say to the LORD that He is his refuge and fortress. This verse emphasizes the safety and security found in God, who is trusted as the supreme protector.
Frequently Asked Questionsgenerated
It means that God is a safe place for the psalmist, providing protection and shelter from danger.
The psalmist declares that he will say to the LORD that He is his refuge and fortress, indicating a deep reliance on God.
A fortress symbolizes strength and security, illustrating how God protects His people from harm.
We learn that trusting in God means recognizing Him as a safe haven and a source of strength during difficult times.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I cultivate a deeper trust in God as my refuge?
- What does it mean for me to declare my trust in God publicly?
- How can I help others find refuge in God during their times of trouble?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 91:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will say of the Lord,.... Or to the Lord (p): these are the words of the psalmist, expressing his faith in the Lord in the following words, taking encouragement from the safety of the godly man
Read John Gill on Psalms 91 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. I will say contin all I will say - continually. My refuge and my fortress - (Psalms 18:2.)
Read Robert Jamieson on Psalms 91 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon that ground I will confidently commit myself and all my affairs to God.
Read Matthew Poole on Psalms 91 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 91:2 I will say of the LORD, [He is] my refuge and my fortress: my God; in him will I trust.Ver. 2. I will say of the Lord] I dare say it is so as I have said, said the psalmist (whom the Jews make to be Moses), and I will presently make proof of it in myself; Non verbis solum praedicans, sed exemplis. Some conceive that the believer having heard the former proposition, Psalms 91:1, is here brought in professing his faith; and saying to the psalmist, Behold, I dwell in the secret place of the Most High, and shall I abide under the shadow of the Almighty? The answer follows.
Read John Trapp on Psalms 91 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1, 2) He . . . I.—The especial difficulty of this psalm, its abrupt changes of person, meets us at the outset. The text literally rendered, runs: “He sitting in the hiding place of the Most High; In the shadow of the Almighty he lodgeth, I say to Jehovah, My refuge and my fortress, My God, I trust in Him. The change in the last clause presents no particular difficulty, as many similar instances occur; but that from the third person, in the first verse, to the first, in the second, is very awkward, and many shifts have been adopted to get out of it. The best is to supply the word blessed: “Blessed is he that,” &c[16] The different names for God employed here should be noticed. By their…
Read Charles John Ellicott on Psalms 91 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I will say of the Lord] This is my experience: "He is my fortress, and in him will I continually trust."
Read AdamClarke on Psalms 91 →CambridgeThe Cambridge Bible for Schools and Colleges2. I will say unto Jehovah, My refuge and my fortress; My God in whom I will trust. I can and will address Him thus in the language of faith. Cp. Psalms 18:2; Psalms 31:3; Psalms 71:3.
Read Cambridge on Psalms 91 →Albert Barnes1798–1870Barnes' Notes on the BibleI will say of the Lord - I, the psalmist; I will take this to myself; I will endeavor to secure this blessedness; I will thus abide with God.
Read Albert Barnes on Psalms 91 →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
I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.”
I will say of Yahweh, “He is my refuge and my fortress; my God, in whom I trust.”
I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.”
I say this about the Lord, my shelter and my stronghold, my God in whom I trust –
Tyndale line
I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.
I will say of Jehovah, He is my refuge and my fortress; My God, in whom I trust.
I will say of the LORD, He is my refuge and my fortress; my God, in whom I trust.
I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.
I will say vnto the Lord, O mine hope, and my fortresse: he is my God, in him will I trust.
Strictly literal
I say of Jehovah, My refuge and my fortress; my God, I will confide in him.
He is saying of Jehovah, 'My refuge, and my bulwark, my God, I trust in Him,'
He is saying of YHWH, “My refuge, and my bulwark, my God, I trust in Him,”
I will say of the Lord, who is my refuge and my stronghold, my God, in whom I ever trust,
I will say of Yahweh, “He is my refuge and my fortress, my God, in whom I trust.”
From the Latin
It is good to give praise to the Lord: and to sing to thy name, O most High.
Simplified
This is what I say about the Lord: “He is the one who defends and protects me. He is my God, and I trust in him.”
Who says of the Lord, He is my safe place and my tower of strength: he is my God, in whom is my hope.
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 closely in this verse, with all seven words matched. This indicates a strong consistency in the transmission of this text across different traditions.
אֹמַ֗ר לַֽ֭יהוָה מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹהַ֗י אֶבְטַח־ בּֽוֹ׃
7 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 91:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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
מַחְסֶּה (machaceh) refers to a refuge or shelter, both literally and figuratively. It conveys meanings of protection from danger or storms, and can also imply a place of trust or hope. The word is derived from a root meaning to cover or protect, and is used in contexts that emphasize safety.
מַחְסֶּה n.m. refuge, shelter
base
H4268 מַחְסֶּה refuge, shelter
4268 machaceh makh-as-eh'
or machceh {makh-seh'}; from 2620; a shelter (literally or
figuratively):--hope, (place of) refuge, shelter, trust.
see HEBREW for 02620
מַחְסֶּה (ma.cha.seh) — refuge.
1) refuge, shelter
1a) from rain or storm, from danger
1b) of falsehood
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מְצוּדָה (matsuwdah) refers to both a net or prey and a stronghold or fastness. The word encompasses concepts of capture and defense, indicating a place of safety or a means of hunting. It appears in contexts related to both physical capture and strategic locations.
מְצוּדָה n.f. net, prey
base
מְצוּדָה n.f. fastness, stronghold
base
H4686a מְצוּדָה net, prey H4686b מְצוּדָה fastness, stronghold
4686 matsuwd maw-tsood'
or (feminine) mtsuwdah {mets-oo-daw'}; or mtsudah
{mets-oo-daw'}; for 4685; a net, or (abstractly) capture; also
a fastness; --castle, defense, fort(-ress), (strong) hold, be
hunted, net, snare, strong place.
see HEBREW for 04685
מְצוּדָה (ma.tsu.dah) — net.
1) net, prey, net prey
1a) net
1b) prey
מְצוּדָה (ma.tsu.dah) — fortress.
fastness, stronghold
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/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
V-Qal-Imperf-1cs — 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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms