Pālaṭ concerns escape or deliverance, with the actor and construction identifying who rescues or is rescued. Psalm 22:4 remembers the ancestors trusting God and being delivered, but verse 8 puts a demand for rescue into the mouths of mockers.
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Full entry for פָּלַט (H6403) · Open the biblical lexicon
Pālaṭ concerns escape or deliverance, with the actor and construction identifying who rescues or is rescued. Psalm 22:4 remembers the ancestors trusting God and being delivered, but verse 8 puts a demand for rescue into the mouths of mockers.
The BSB source-word alignment has 26 aligned rows for this entry. Common renderings include and my deliverer (4), deliver me (2), You have delivered me (2), {will} they escape (1), and deliver me (1).
The source-word alignment first shows this entry at 2 Samuel 22:2. Its strongest book concentrations include Psalms (18), 2 Samuel (2), Job (2), Micah (2).
Pālaṭ concerns escape or deliverance, with the actor and construction identifying who rescues or is rescued. Psalm 22:4 remembers the ancestors trusting God and being delivered, but verse 8 puts a demand for rescue into the mouths of mockers. Their taunt must not be repeated as the psalm's instruction that a suffering person prove divine favor by escaping immediately. The psalm begins with unanswered cries, so remembered deliverance does not erase the speaker's present distress.
Psalm 31:1 asks for rescue in God's righteousness within an appeal for refuge and guidance. Psalm 82:4 commands rescue of the weak and needy from the wicked, joining deliverance language to responsibility for vulnerable people. Teaching can therefore honor prayer and concrete protective action together. The verb does not guarantee a particular escape timetable, make delayed help proof of deficient trust or authorize a bystander to withhold assistance while demanding that the sufferer demonstrate faith.
Remembered deliverance, hostile rescue demands, a refuge prayer and a command to rescue the vulnerable differ in speaker and purpose. Escape language retains lament and active responsibility rather than providing an automatic test of a suffering person's divine favor.
In You our fathers trusted; they trusted and You delivered them.
The speaker remembers ancestral trust and deliverance after lamenting unanswered cries. The remembered rescue is part of the prayer's tension rather than a denial of its present distress.
“He trusts in the Lord, let the Lord deliver him; let the Lord rescue him, since He delights in him.”
Mockers demand that the Lord rescue the sufferer because of His delight. Their quoted taunt must remain hostile speech and cannot become a pastoral test of faith.
In You, O Lord, I have taken refuge; let me never be put to shame; save me by Your righteousness.
The speaker asks to be saved in God's righteousness after taking refuge in Him. The following appeals for listening, guidance and release keep this a prayer rather than a universal escape schedule.
Rescue the weak and needy; save them from the hand of the wicked.
Rescue of the weak and needy accompanies the preceding rejection of unjust judgment and defense of the afflicted. The passage calls for help rather than merely observing whether victims escape.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. to slip out, i.e. escape ; causatively, to deliver
to slip out, i.e. escape; causatively, to deliver BDB: escape Usage: calve, carry away safe, deliver, (cause to) escape.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
פָּלַט is a primitive root - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Psalm 22 remembers deliverance yet begins with a cry about distance and silence. That structure refuses to reduce trust to a visible instant outcome. The hostile demand in verse 8 adds a different voice, one that turns the sufferer's relationship with God into a public challenge. Faithful explanation must preserve that attribution instead of adopting the mockers' test as its own counsel.
Psalm 31 directs its appeal toward God as refuge and guide, while Psalm 82 demands rescue for the weak and needy amid condemnation of unjust judgment. Deliverance is therefore not only a topic for measuring the sufferer's response; it also involves responsibilities borne by those able to help. Matthew 27:39-44 records a corresponding taunt at Jesus' crucifixion, reinforcing the need to distinguish hostile speech from endorsed instruction. These witnesses support prayer, lament and protective care without promising a fixed timetable or interpreting every continued danger as evidence that God has rejected the person.
Ps.82.4
The escape verb can describe being delivered or delivering another person in its construction. Speaker and agency are essential: a remembered divine rescue, an imperative to help and a mocker's demand do not carry the same discourse function or promise.
Matthew 27:39-44 records mockers demanding rescue and visible proof from Jesus, including words corresponding to Psalm 22's taunt. This is a textual comparison of hostile speech, not a command for sufferers to prove faith. It does not make every pālaṭ use a direct description of the crucifixion or guarantee immediate physical escape.