Raw Strong's Lookup Data¶
H982 — batach (to trust)¶
Fresh lookup: 135 total occurrences, 83 unique translations. Primary: "trust" and variants (~70%). Also: confident, secure, bold, hope, careless. Concentrated in Psalms and Proverbs. Characteristic construction: trust IN the LORD.
Top translations: - trust (13, 9.6%) - trusteth (6, 4.4%) - Trust (5, 3.7%) - trusted (4, 3.0%) - trustedst (3, 2.2%) - they trusted (3, 2.2%) - thou trustest (3, 2.2%) - that trust (3, 2.2%) - I trust (3, 2.2%) - that trusteth (3, 2.2%) - than to put confidence (2, 1.5%) - and secure (2, 1.5%) - careless (1, 0.7%) - confident (1, 0.7%)
H4009 — mibtach (confidence, trust — noun)¶
Fresh lookup: 15 total occurrences, 14 unique translations. Primary: "confidence" (~60%), "trust" (~25%), "hope" (1x), "sure" (1x). The noun form of H982 — the state/quality of trusting.
Top translations: - the confidence (2, 13.3%) - whose trust (1, 6.7%) - His confidence (1, 6.7%) - my confidence (1, 6.7%) - his trust (1, 6.7%) - my trust (1, 6.7%) - confidence (1, 6.7%) - thy trust (1, 6.7%) - Confidence (1, 6.7%) - sure (1, 6.7%) - whose hope (1, 6.7%)
External Corpus Verification Notes¶
1. "Assurance honors the faithfulness of God" (EGW)¶
VERIFIED: Rom 4:20-21 — Abraham "staggered not at the promise of God through unbelief; but was strong in faith, GIVING GLORY TO GOD; and being FULLY PERSUADED." Greek: dous doxan to Theo (aorist participle) = faith constitutes giving glory to God. Unbelief (apistia) is the opposite — it fails to honor God's character. Num 20:12 confirms: Moses' unbelief was framed as failure "to sanctify me."
2. "Christ presents your confession at the Father's right hand" (EGW)¶
PARTIALLY VERIFIED: 1 John 2:1 identifies Christ as parakletos (advocate) with the Father when believers sin. Heb 7:25 states Christ "ever liveth to make intercession." The biblical text connects intercession broadly to believers' ongoing salvation (Heb 7:25), to the Spirit's intercession for believers who cannot articulate prayers (Rom 8:26-27), and to Christ's advocacy when believers sin (1 John 2:1). The specific connection of intercession TO confession appears in 1 John's sequence (1:9 confess → 2:1 advocate), but the biblical text treats intercession as broader than just responding to confession.
3. "Prayers mingled with Christ's merit as fragrant incense" (EGW)¶
PARTIALLY VERIFIED: Rev 8:3-4 describes incense offered WITH the prayers of saints upon the golden altar before the throne. The angel is given "much incense" to add to the prayers. Exo 30:7-8 establishes the daily incense as a perpetual offering before the LORD. The typological connection (incense = prayers augmented by priestly mediation) is present, but Rev 8 does not explicitly identify the angel as Christ.
4. "When believers feel they cannot pray due to shame, it is then the time to pray" (EGW)¶
VERIFIED CONCEPTUALLY: Heb 4:14-16 — the sympathetic high priest enables approach BECAUSE of weakness/infirmity. The verb sympathesai (aorist active infinitive from sympatheo) means "to suffer together with." Greek pepeirasmenon (perfect passive participle of peirazo) = Christ "having been tempted in all points." The logic: Christ's tested empathy IS the ground for bold approach. Weakness/infirmity (astheneia, 4:15) is the very condition that the throne of grace addresses. The passage does not say "approach despite weakness" but "approach because we have a priest who understands weakness."
5. "Repentance is sorrow for sin AND turning away from it" (EGW/Bohr)¶
REFINED BY BIBLICAL DATA: The biblical vocabulary distributes across three dimensions: - Cognitive: metanoia/metanoeo (change of mind) - Emotional: metamellomai/nacham (regret/sorrow) - Volitional: shuwb/epistrepho (turning/returning) 2 Cor 7:10 distinguishes sorrow FROM repentance: "godly sorrow WORKETH repentance" — sorrow is the catalyst, not the same thing as repentance. Metanoia itself is cognitive-volitional, not emotional. The full biblical picture involves all three dimensions but treats them as related-but-distinct.
6. "Repentance requires seeking God's power" (EGW)¶
VERIFIED: Acts 5:31 — God exalted Christ "to give repentance" (tou dounai metanoian). Acts 11:18 — "God granted repentance." 2 Tim 2:25 — "if God peradventure will give repentance" (optative mood). Jer 31:18 — "Turn me and I shall be turned" (Hiphil imperative + Qal imperfect). Lam 5:21 — same pattern. The Hebrew Hiphil (causative) + Qal (simple) pattern explicitly requires divine causation for human turning.
7. "Greatest assurance is having sins covered by blood in sanctuary" (Bohr)¶
PARTIALLY VERIFIED: 1 John 1:7 — blood cleanses (present tense, ongoing). Heb 9:14 — blood purges conscience. Heb 12:24 — blood "speaks" (present participle). Heb 9:24 — Christ entered heaven itself to appear in God's presence "for us." The biblical text grounds assurance in ongoing blood efficacy and in Christ's heavenly presence, though the specific language of sins "covered" in a sanctuary is more typological inference than direct NT statement.
8. "Atonement both condemns sin and provides forgiveness" (Bohr)¶
VERIFIED: Rom 8:3 — God sent his Son "in the likeness of sinful flesh, and FOR SIN (peri hamartias = chattat language), CONDEMNED SIN in the flesh." Greek katekrinen (aorist active indicative) = God condemned sin through the sin offering. The immediate next verse (8:4) states the purpose: "that the righteousness of the law might be fulfilled in us." Same act (the sin offering) both condemns sin and enables righteous living. The dual function is explicitly present.
9. "Repentance, confession, and overcoming linked as a triad" (Bohr)¶
PARTIALLY VERIFIED: 1 John 1:9 links confession → forgiveness + cleansing. 1 John 5:4-5 links faith → overcoming the world. Both are in the same epistle, but they are not presented as a single linked triad in any one passage. The connection is structural (same author, same letter, same audience) rather than syntactic (same sentence or paragraph). The overcoming language in 1 John is connected to faith and new birth (5:4), not directly to confession (1:9).