Psalms 31:1 — Word Study
WLCבְּךָ֖ יְהוָ֣ה חָ֭סִיתִי אַל־ אֵב֣וֹשָׁה לְעוֹלָ֑ם בְּצִדְקָתְךָ֥ פַלְּטֵֽנִי׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| בְּךָ֖ | in you | Preposition, suffix |
| יְהוָ֣ה | O Yahweh | Noun proper |
| חָ֭סִיתִי | I have taken refuge | Verb, Qal, perfect first person common singular |
| אַל־ | may not | Particle |
| אֵב֣וֹשָׁה | I be ashamed | Verb, Qal, infinitive construct first person common singular |
| לְעוֹלָ֑ם | for ever | Preposition, noun common masculine singular absolute |
| בְּצִדְקָתְךָ֥ | in righteousness your | Preposition, noun common feminine singular construct, suffix |
| פַלְּטֵֽנִי׃ | deliver me | Verb piel imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In You, O LORD, I have taken refuge; let me never be put to shame; save me by Your righteousness. |
| KJV | In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. |
| ASV | In thee, O Jehovah, do I take refuge; Let me never be put to shame: Deliver me in thy righteousness. |
| YLT | To the Overseer. — A Psalm of David. In Thee, O Jehovah, I have trusted, Let me not be ashamed to the age, In Thy righteousness deliver me. |
| WEB | In you, Yahweh, I take refuge. Let me never be disappointed. Deliver me in your righteousness. |
| BBE | In you, O Lord, have I put my hope; let me never be shamed; keep me safe in your righteousness. |
Where they part company is אֵב֣וֹשָׁה — see How Translations Differ.
The verse consists of one main clause and two subordinate imperative phrases that express requests and pleas.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 31:1
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 Cry for Helpgenerated
Psalm 31:1 is a heartfelt appeal to the LORD for refuge and salvation. The psalmist acknowledges his trust in God, expressing a desire to avoid shame and seeking deliverance through God's righteousness. This theme of reliance on divine protection is echoed throughout the psalm, as seen in the following verses where the psalmist continues to plead for help and guidance from the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:4–5 | In You our fathers trusted; they trusted and You delivered them. |
| 2 | Psalm 25:2 | in You, my God, I trust. Do not let me be put to shame; do not let my enemies exult over me. |
| 3 | Psalm 71:1–2 | In You, O LORD, I have taken refuge; let me never be put to shame. |
| 4 | Isaiah 49:23 | Kings will be your foster fathers, and their queens your nursing mothers. They will bow to you facedown and lick the dust at your feet. Then you will know that I am the LORD; those who hope in Me will never be put to shame.” |
| 5 | Romans 5:5 | And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָ֭סִיתִי, Cha.si.tigenerated
The verb חָסָה (cha.cah) means 'to seek refuge' or 'to flee for protection.' It is a Qal perfect form, indicating a completed action — the psalmist has already taken refuge in the LORD.
This word emphasizes the act of trusting in God as a safe haven. The psalmist's use of this verb reflects a deep reliance on God's protection and care, underscoring the importance of faith in times of distress.
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 חָ֭סִיתִי, I have taken refuge, which governs the overall plea. The structure consists of a main clause expressing trust, followed by a request to avoid shame and a plea for deliverance.
The order of the Hebrew words places emphasis on the psalmist's trust in the LORD, with the negative particle אַל placed before the verb to highlight the desire to avoid shame.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb חָסָה is rendered with a Greek term that conveys a similar sense of seeking shelter or protection. This choice reflects the continuity of the theme of divine refuge across both languages.
The translation choice indicates a consistent understanding of God as a safe haven, reinforcing the psalmist's message of reliance on the LORD.
In plain words — the whole versegenerated
Psalm 31:1 shows the psalmist calling out to the LORD for safety and help. He expresses his trust in God, asking not to be put to shame and seeking deliverance through God's righteousness. This psalm emphasizes the importance of relying on God during difficult times.
Frequently Asked Questionsgenerated
Taking refuge in the LORD means seeking safety and protection in God during times of trouble, trusting in His ability to deliver and save.
The psalmist desires not to be put to shame as a reflection of trust in God's faithfulness; being put to shame would imply a failure of that trust.
God's righteousness is seen as the basis for deliverance; it assures the psalmist that God will act justly and faithfully to save him.
This psalm teaches that trusting in God provides a sense of security and hope, especially in challenging situations, reminding us to rely on His righteousness.
Reflection Questionsgenerated
- In what areas of my life do I need to seek refuge in God right now?
- How can I strengthen my trust in God's righteousness during difficult times?
- What does it mean for me to avoid shame in my relationship with God?
- How can I encourage others to find refuge in the LORD?
The early church on this verse — how the Fathers read it
Early church fathers comment on the themes of trust and righteousness in this psalm, highlighting its spiritual significance and moral teachings.
Not only does God free us into righteousness but also into temperance, fortitude and love. He uses “righteousness” to embrace all virtues.Early Church Fathers on Psalms 31 →
"In You, O Lord, have I trusted, let Me not be put to confusion for ever" [Psalms 31:1].Early Church Fathers on Psalms 31 →
He rightly made an appeal for the Lord’s justice, since he knew that he would suffer at the hands of the unjust. What a truly amazing and divine exchange! He received death and gave salvation in return;Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn thee, O Lord, do I put my trust,.... Not in any creature, but in the Lord Jehovah; the Targum, "in thy Word"; the essential Logos, or Word, which was in the beginning with God, and was God, and so
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 31 THE This Psalm was composed either when David was in great distress, or afterwards, in remembrance thereof, and of God’ s singular goodness in delivering him out of it, whence it is mixed of prayer and praises, of hopes and fears. But what those particular troubles were which David here speaks, is only matter of conjecture, and therefore I shall rather omit than confidently determine. David prayeth for preservation, according to his confidence which he putteth in God, , that he might rejoice in his mercy, ,8. He declareth what he suffered from his enemies and friends, ; but magnifieth the care and tenderness of God, ; and praiseth him for his goodness to himself and to the…
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:1 « To the chief Musician, A Psalm of David. » In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.A Psalm of David] Made, say Vatablus and others, at that time when Saul pursued David in the wilderness of Maon, 1 Samuel 23:24. But by many circumstances and passages of this psalm it appeareth more probable that it was, as the former, composed when Absalom was up, 2 Samuel 15:10-12 Sss Psalms 31:11-12; Psalms 31:22 of this psalm, with 2 Samuel 17:24; 2 Samuel 17:27; 2 Samuel 19:33; Joseph. Antiq. lib. 7, cap. 9. Ver. 1. In thee, O Lord, do I put my trust] Hic Psalmus varia mixtus et magna effectuum vicissitudine insignis est. This psalm is…
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The words of this verse are interesting as being the last words of Xavier, and as concluding the Te Deum.Psalms 31:1-3 occur again with slight variations in Psalms 71:1-3. Let me never.—Literally, let me not for ever be ashamed.
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXXI The psalmist, with strong confidence in God, in a time of distress prays earnestly for deliverance, 1-5. He expresses his abhorrence of evil, 6; gratefully mentions former interpositions of God, 7, 8; continues to detail the miseries of his case, 9-18; points out the privileges of them that fear God, 19, 20; shows that God had heard his prayers, notwithstanding he had given himself over for lost, 21, 22; calls on the saints to love God, and to have confidence in him, because he preserves the faithful, and plentifully rewards the proud doer, 23, 24. NOTES ON PSALM XXXI This Psalm contains no notes of time or place, to help us to ascertain when, where, or on what account it was…
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges1–8. The prayer of faith, Psalms 31:1-3 are repeated in that beautiful mosaic, Psalms 71; and Psalms 31:1 a forms the close of the Te Deum.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIn thee, O Lord, do I put my trust - This is the ground of the petitions which follow; or the reason why the psalmist thus appeals to God.
Read Albert Barnes on Psalms 31 →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
In You, O LORD, I have taken refuge; let me never be put to shame; save me by Your righteousness.
In you, Yahweh, I take refuge. Let me never be disappointed. Deliver me in your righteousness.
For the choirmaster. A Psalm of David. In You, O LORD, I have taken refuge; let me never be put to shame; save me by Your righteousness.
In you, O Lord, I have taken shelter! Never let me be humiliated! Vindicate me by rescuing me!
Tyndale line
In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
In thee, O Jehovah, do I take refuge; Let me never be put to shame: Deliver me in thy righteousness.
In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
To the chief Musician, A Psalm of David. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
To him that excelleth. A Psalme of David. In thee, O Lord, haue I put my trust: let mee neuer be confounded: deliuer me in thy righteousnesse.
Strictly literal
In thee, Jehovah, do I trust; let me never be ashamed: deliver me in thy righteousness.
To the Overseer. — A Psalm of David. In Thee, O Jehovah, I have trusted, Let me not be ashamed to the age, In Thy righteousness deliver me.
TO THE OVERSEER. A PSALM OF DAVID. In You, O YHWH, I have trusted, || Do not let me be ashamed for all time, || In Your righteousness deliver me.
“To the chief musician, a psalm of David.” (31:2) In thee, O Lord, do I put my trust; Oh that I may never be put to shame: through thy righteousness do thou release me.
In you, Yahweh, I take refuge; never let me be humiliated. Rescue me in your righteousness.
From the Latin
To David himself, understanding. Blessed are they whose iniquities are forgiven, and whose sins are covered.
Simplified
Lord, you are the one who keeps me safe; please don't let me ever be humiliated. Save me, because you always do what is right.
In you, O Lord, have I put my hope; let me never be shamed; keep me safe in your righteousness.
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 conveying the psalmist's plea for refuge, though the Septuagint's wording differs in structure. Both texts affirm the central themes of trust and deliverance.
בְּךָ֖ יְהוָ֣ה חָ֭סִיתִי אַל־ אֵב֣וֹשָׁה לְעוֹלָ֑ם בְּצִדְקָתְךָ֥ פַלְּטֵֽנִי׃
4 of the 8 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 31:1
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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)
HNpt — Noun properHNpt
חָסָה (chacah) is a Hebrew verb meaning to seek refuge or flee for protection, often used in a figurative sense to express trust or hope in God. It is primarily found in poetic contexts, emphasizing the act of confiding in divine protection.
חָסָה vb. (mostly poet. and fig.) seek refuge
base
H2620 חָסָה (mostly poet. and fig.) seek refuge
2620 chacah khaw-saw'
a primitive root; to flee for protection (compare 982);
figuratively, to confide in:--have hope, make refuge, (put)
trust.
see HEBREW for 0982
חָסָה (cha.sah) — to seek refuge.
1) (Qal) to seek refuge, flee for protection
1a) to put trust in (God), confide or hope in (God) (fig.)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
HVpv2ms/Sp1bs — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sp1bs