Lexical Summary
batach: trust, trusts, trusted
Original Word:בָּטח
Part of Speech:Verb
Transliteration:batach
Pronunciation:bah-takh
Phonetic Spelling:(baw-takh')
KJV: be bold (confident, secure, sure), careless (one, woman), put confidence, (make to) hope, (put, make to) trust
NASB:trust, trusts, trusted, rely, secure, complacent, put my trust
Word Origin:[a primitive root]
1. (properly) to hie for refuge (but not so precipitately as H2620)
2. (figuratively) to trust, be confident or sure
Strong's Exhaustive Concordance
be bold confident, secure, sure, careless one, put confidence, make to hope, put,
A primitive root; properly, to hie for refuge (but not so precipitately aschacah); 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 HEBREWchacah
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto trust
NASB Translationbold (1), careless (1), complacent (3), confident (2), fall down (1), felt secure (1), have (2), have confidence (1), put my trust (3), put their trust (2), put your trust (1), relied (1), rely (8), secure (5), trust (51), trusted (15), trusting (3), trusts (19).
Brown-Driver-Briggs
I. (compare Arabic
to throw one down upon his face Thes,
lie extended on the ground,
'se reposer sur quelqu' un' Fl MV) —
PerfectPsalm 28:7 35t.;ImperfectJob 40:23 27t.;ImperativePsalm 37:3 8t.;Infinitive absIsaiah 59:4,constructPsalm 118:8 2t.;ParticiplePsalm 21:8 35t.; passivePsalm 112:7;Isaiah 26:3.
trust.
absoluteIsaiah 12:2.
with cognate accusativewhat is this trust that thou dost trust ?2 Kings 18:19 =Isaiah 36:4.
withtrust in —
God2 Kings 18:5;2 Kings 19:10;1 Chronicles 5:20;Psalm 9:11;Psalm 21:8;Psalm 22:5;Psalm 22:6;Psalm 25:2;Psalm 26:1;Psalm 28:7;Psalm 32:10;Psalm 37:3;Psalm 40:4;Psalm 55:24;Psalm 56:5;Psalm 56:12;Psalm 62:9;Psalm 84:13;Psalm 91:2;Psalm 112:7;Psalm 115:9;Psalm 115:10;Psalm 115:11;Psalm 125:1;Psalm 143:8;Proverbs 16:20;Proverbs 29:25;Isaiah 26:3,4;Isaiah 37:10;Jeremiah 17:7;Jeremiah 39:18;Zephaniah 3:2.
personsJudges 9:26;Psalm 41:10;Psalm 118:8;Psalm 118:9;Psalm 146:3;Proverbs 31:11;Jeremiah 17:5;Jeremiah 46:25;Micah 7:5.
thingsDeuteronomy 28:32;Job 39:11;Psalm 27:3;Psalm 44:7;Psalm 52:9;Psalm 62:11;Psalm 115:8;Psalm 135:18;Proverbs 11:28;Proverbs 28:26;Isaiah 30:12;Isaiah 42:17;Isaiah 47:10;Jeremiah 5:17;Jeremiah 7:14;Jeremiah 12:5;Jeremiah 13:25;Jeremiah 48:7;Jeremiah 49:4;Ezekiel 16:15;Hosea 10:13;Amos 6:1.
Amos 33:21;Isaiah 5:10; mercy of GodPsalm 13:6;Psalm 52:10; word of GodPsalm 119:42; salvation of GodPsalm 78:22.
with ,trust orrely upon —
GodPsalm 31:15;Psalm 37:5;Proverbs 28:25;Jeremiah 49:11.
persons2 Kings 18:20,21,24 =Isaiah 36:5;Isaiah 36:6;Isaiah 36:9;Jeremiah 9:3.
things2 Kings 18:21 =Isaiah 36:6; 2Chronicles 32:10;Psalm 49:7;Isaiah 31:1;Isaiah 59:4;Ezekiel 33:13;Habakkuk 2:18.
withtrust to —
God2 Kings 18:22 (=Isaiah 36:7)Psalm 4:6;Psalm 31:7;Psalm 56:4;Psalm 86:2;Proverbs 3:5.
personsJudges 20:36.
thingsJeremiah 7:4 (=Jeremiah 7:8).
be confidentJob 6:20;Job 40:23;Proverbs 14:16;the righteous are bold as a lionProverbs 28:1;secureJob 11:18;Proverbs 11:15;a people secureJudges 18:7,10,27;careless daughters,, (women)Isaiah 32:9 compareIsaiah 32:10;Isaiah 32:11.
PerfectJeremiah 28:15;ImperfectIsaiah 36:15 2t.;ParticiplePsalm 22:10;cause to trust, make secure, absolutePsalm 22:10; withJeremiah 28:15;Jeremiah 29:31; with2 Kings 18:30 =Isaiah 36:15.
Topical Lexicon
Essential IdeaThe verb בָּטח expresses placing one’s full weight upon someone or something with calm assurance. Across the canon it always concerns an object of reliance—whether the covenant LORD, military strength, idols, political alliances, or oneself. The moral value of בָּטח is therefore determined by its object: when directed toward God it is faith, when toward anything else it is folly.
Distribution in the Old Testament
Approximately one-third of the occurrences appear in Psalms, making worship the primary literary setting. The remainder cluster in the Prophets (especially Isaiah and Jeremiah) and in the Historical Books that narrate the monarchy. Scattered uses are found in Torah, Job, Proverbs, and minor writings, giving the verb a pan-biblical presence.
Trust in the LORD as Covenantal Expectation
1. Personal reliance – “But I trust in Your unfailing love” (Psalm 13:5).
2. National reliance – “O Israel, trust in the LORD! He is their help and shield” (Psalm 115:9).
3. Exclusive reliance – “Trust in the LORD with all your heart and lean not on your own understanding” (Proverbs 3:5).
Because the covenant God commits Himself to His people, trusting Him becomes the appropriate human response. Lack of בָּטח toward the LORD is interpreted as covenant breach (Isaiah 30:1–3).
Contrast with False Confidence
Scripture repeatedly exposes misplaced בָּטח:
• Military power – “Some trust in chariots and some in horses” (Psalm 20:7).
• Fortified cities – “You trusted in your own works and in your treasures” (Jeremiah 48:7).
• Human leaders – “Do not put your trust in princes” (Psalm 146:3).
• Idols – “Woe to him who says to wood, ‘Awake!’” (Habakkuk 2:19).
When the object of trust is inadequate, judgment follows. Thus בָּטח becomes a litmus test of true versus false religion.
Usage in Poetic and Wisdom Literature
Psalms employ בָּטח to model prayer: petitions often turn on an explicit statement of trust (Psalm 56:3–4). Proverbs links it with moral integrity and divine guidance (Proverbs 29:25). Job’s friends misuse the concept, accusing Job of improper trust (Job 8:14), thereby sharpening the narrative tension.
Prophetic Calls to Trust
Isaiah employs בָּטח to summon Judah away from Egyptian alliances: “In repentance and rest you will be saved; in quietness and trust is your strength” (Isaiah 30:15). Jeremiah indicts Judah for trusting deceptive words (Jeremiah 7:4) and false gods (Jeremiah 13:25). The prophets therefore reassert the foundational command to trust the LORD alone.
Historical Narratives and Exemplars
• Hezekiah contrasts two trusts: in2 Kings 18:5 he “trusted in the LORD,” while his adversaries relied on their army (2 Kings 18:19).
• Gideon reduces his forces so that Israel cannot “boast against Me” (Judges 7:2), illustrating trust through weakness.
• In contrast, Asa begins well (2 Chronicles 14:11) but later places confidence in a treaty with Aram (2 Chronicles 16:7–9), revealing the subtle shift from faith to pragmatism.
Messianic and Eschatological Dimensions
Psalm 22, a messianic psalm, records mockers ridiculing the Crucified: “He trusts in the LORD; let the LORD rescue Him” (Psalm 22:8; cf.Matthew 27:43). The Servant Songs likewise describe the future Redeemer: “I will trust in Him” (Isaiah 12:2). These texts anticipate Jesus Christ as the perfect embodiment of בָּטח, trusting the Father even unto death.
Connection to New Testament Faith
Though Greek pistis and elpizo become the main vocabulary of faith, the conceptual heritage of בָּטח underlies New Testament calls to rely on Christ (John 14:1) and warnings against wealth (1 Timothy 6:17).Hebrews 2:13, quotingIsaiah 8:17, explicitly carries the Old Testament trust motif into apostolic teaching.
Practical Ministry Implications
1. Pastoral counseling: encourage believers to shift reliance from self-sufficiency to God’s promises.
2. Preaching: use narratives like David versus Goliath (1 Samuel 17:37) to illustrate concrete faith.
3. Corporate worship: include Psalms of trust (e.g.,Psalm 27, 46) to shape congregational confidence.
4. Missions and evangelism: present the gospel as an invitation to transfer trust from idols to the living God (1 Thessalonians 1:9–10).
Historical and Cultural Context
Ancient Near Eastern nations safeguarded themselves with massive walls, chariots, and political treaties. Israel’s comparative weakness made בָּטח in the LORD not merely spiritual rhetoric but a geopolitical strategy. Archaeological findings (e.g., Lachish reliefs) highlight the folly of trusting in fortifications alone, validating the biblical critique.
Liturgical and Devotional Use
Jewish and Christian liturgies employ Psalms of בָּטח during times of crisis. During the Reformation,Psalm 46 inspired “A Mighty Fortress Is Our God,” translating the Hebrew concept into hymnody. Modern believers likewise draw upon these texts for reassurance amid global instability.
Summary
בָּטח encompasses the total surrender of one’s security, future, and identity to a trustworthy God. Scripture presents this trust as the heartbeat of covenant life, the foundation of ethical obedience, and the antidote to idolatry. Its fullest revelation appears in Jesus Christ, whose perfect confidence secures redemption and models faith for all who follow Him.
Forms and Transliterations
אֶבְטַ֖ח אֶבְטַח־ אֶבְטָ֑ח אֶבְטָֽח׃ אבטח אבטח־ אבטח׃ בְּטַ֣ח בִּטְח֘וּ בִּטְח֣וּ בִּטְח֥וּ בִּטְחֵ֤ךְ בָ֝טְח֗וּ בָ֝טַחְתִּי בָ֥טְחוּ בָ֫טָ֥חְתִּי בָ֭טַחְתִּי בָּ֝טְח֗וּ בָּ֝טַ֗חְתִּי בָּ֣טַח בָּ֭טַחְתִּי בָּט֤וֹחַ בָּטְח֣וּ בָּטַ֣חְתִּי בָּטַ֥חְתִּי בָּטָ֑ח בָּטָ֑חְנוּ בָּטָֽחְתִּי׃ בָּטָֽחְתָּ׃ בָּטֻ֥חַ בָּטֽוּחַ׃ בָֽטְחוּ֙ בָטְח֣וּ בָטַ֔חְתָּ בָטַ֞ח בָטַ֡חְתָּ בָטַ֣חְתִּי בָטַ֣חְתָּ בָטַ֥ח בָטַ֥חְתָּ בָטַחְתִּי֮ בָטָ֑ח בָטָ֔חָה בָטָֽחְנוּ׃ בֹּֽטְח֑וֹת בֹּֽטח֔וֹת בֹּטְחִ֔ים בֹּטְחִ֣ים בֹּטֵ֗חַ בֹּטֵ֣חַ בֹּטֵ֥חַ בּוֹטֵ֣חַ בּוֹטֵ֥חַ בּוֹטֵֽחַ׃ בוֹטֵ֔חַ בוֹטֵֽחַ׃ בוטח בוטח׃ בטוח בטוח׃ בטח בטחה בטחו בטחות בטחים בטחך בטחנו בטחנו׃ בטחת בטחת׃ בטחתי בטחתי׃ הֲֽתִבְטַח־ הִבְטַ֛חְתָּ הַבֹּֽטְחָה֙ הַבֹּטְחִ֖ים הַבֹּטְחִ֥ים הַבּוֹטֵ֥חַ הבוטח הבטחה הבטחים הבטחת התבטח־ וְ֝יִבְטְח֗וּ וְהַבֹּטְחִ֖ים וְהַבּוֹטֵ֥חַ וְיִבְטְח֣וּ וַ֭יִּבְטַח וַֽתִּבְטְחִ֖י וַֽתִּבְטְחוּ֙ וַיִּבְטְח֨וּ וַיִּבְטְחוּ־ וַיַּבְטַ֥ח וַתִּבְטְחִ֣י וַתִּבְטַ֤ח וּ֝בִטְח֗וּ וּֽ֭בָטַחְתָּ וּבְטַ֥ח וּבֹטֵ֔חַ וּבֹטֵ֗חַ וּבוֹטֵ֖חַ וּבוֹטֵֽחַ׃ ובוטח ובוטח׃ ובטח ובטחו ובטחת והבוטח והבטחים ויבטח ויבטחו ויבטחו־ ותבטח ותבטחו ותבטחי יִבְטַ֓ח ׀ יִבְטַ֖ח יִבְטַ֣ח יִבְטַח֙ יִבְטָֽח׃ יַבְטַ֨ח יבטח יבטח׃ מִ֝בְּטֹ֗חַ מַ֝בְטִיחִ֗י מבטח מבטיחי תִּבְטְח֖וּ תִּבְטְח֣וּ תִּבְטְח֥וּ תִּבְטָ֑חוּ תִּבְטָֽחוּ׃ תבטחו תבטחו׃ ’eḇ·ṭaḥ ’eḇ·ṭāḥ ’eḇ·ṭaḥ- ’eḇṭaḥ ’eḇṭāḥ ’eḇṭaḥ- ḇā·ṭā·ḥāh bā·ṭā·ḥə·nū ḇā·ṭā·ḥə·nū bā·ṭā·ḥə·tā bā·ṭā·ḥə·tî ḇā·ṭā·ḥə·tî bā·ṭaḥ bā·ṭāḥ ḇā·ṭaḥ ḇā·ṭāḥ ḇā·ṭaḥ·tā bā·ṭaḥ·tî ḇā·ṭaḥ·tî bā·ṭə·ḥū ḇā·ṭə·ḥū bā·ṭō·w·aḥ bā·ṭu·aḥ bā·ṭū·aḥ baTach baTachenu baTacheta baTacheti baTachti bāṭaḥ bāṭāḥ ḇāṭaḥ ḇāṭāḥ ḇāṭāḥāh bāṭāḥənū ḇāṭāḥənū bāṭāḥətā bāṭāḥətî ḇāṭāḥətî ḇāṭaḥtā bāṭaḥtî ḇāṭaḥtî bateChu bāṭəḥū ḇāṭəḥū baToach bāṭōwaḥ baTuach bāṭuaḥ bāṭūaḥ bə·ṭaḥ beTach bəṭaḥ biṭ·ḥêḵ biṭ·ḥū bitChech bitChu biṭḥêḵ biṭḥū bō·ṭ·ḥō·wṯ bō·ṭê·aḥ bō·ṭə·ḥîm bō·ṭə·ḥō·wṯ bō·w·ṭê·aḥ ḇō·w·ṭê·aḥ botChot boTeach bōṭêaḥ boteChim boteChot bōṭəḥîm bōṭəḥōwṯ bōṭḥōwṯ bōwṭêaḥ ḇōwṭêaḥ evTach hă·ṯiḇ·ṭaḥ- hab·bō·ṭə·ḥāh hab·bō·ṭə·ḥîm hab·bō·w·ṭê·aḥ habboTeach habboteChah habboteChim habbōṭəḥāh habbōṭəḥîm habbōwṭêaḥ hăṯiḇṭaḥ- hativtach hiḇ·ṭaḥ·tā hiḇṭaḥtā hivTachta maḇ·ṭî·ḥî maḇṭîḥî mavtiChi mib·bə·ṭō·aḥ mibbeToach mibbəṭōaḥ tiḇ·ṭā·ḥū tiḇ·ṭə·ḥū tiḇṭāḥū tiḇṭəḥū tivTachu tivteChu ū·ḇā·ṭaḥ·tā ū·ḇə·ṭaḥ ū·ḇiṭ·ḥū ū·ḇō·ṭê·aḥ ū·ḇō·w·ṭê·aḥ ūḇāṭaḥtā ūḇəṭaḥ ūḇiṭḥū ūḇōṭêaḥ ūḇōwṭêaḥ Uvatachta uveTach uvitChu uvoTeach vaiyavTach Vaiyivtach vaiyivtechu vaTach vaTachah vaTachenu vaTacheti vaTachta vatachTi vateChu vattivTach vattivteChi vattivteChu vehabboTeach vehabboteChim veyivteChu voTeach wat·tiḇ·ṭaḥ wat·tiḇ·ṭə·ḥî wat·tiḇ·ṭə·ḥū wattiḇṭaḥ wattiḇṭəḥî wattiḇṭəḥū way·yaḇ·ṭaḥ way·yiḇ·ṭaḥ way·yiḇ·ṭə·ḥū way·yiḇ·ṭə·ḥū- wayyaḇṭaḥ wayyiḇṭaḥ wayyiḇṭəḥū wayyiḇṭəḥū- wə·hab·bō·ṭə·ḥîm wə·hab·bō·w·ṭê·aḥ wə·yiḇ·ṭə·ḥū wəhabbōṭəḥîm wəhabbōwṭêaḥ wəyiḇṭəḥū yaḇ·ṭaḥ yaḇṭaḥ yavTach yiḇ·ṭaḥ yiḇ·ṭāḥ yiḇṭaḥ yiḇṭāḥ yivTach
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