Psalms 22:5 — Word Study
WLCאֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ בְּךָ֖ בָטְח֣וּ וְלֹא־ בֽוֹשׁוּ׃
BSAthey trustedbâṭach■ [put their faith, had confidence]
| Greek | English | Parsing |
|---|---|---|
| אֵלֶ֣יךָ | to you | Preposition, suffix |
| זָעֲק֣וּ | they cried out | Verb, Qal, perfect third person common plural |
| וְנִמְלָ֑טוּ | and they were delivered | Conjunction, verb niphal perfect third person common plural |
| בְּךָ֖ | in you | Preposition, suffix |
| בָטְח֣וּ | they trusted | Verb, Qal, perfect third person common plural |
| וְלֹא־ | and not | Conjunction, particle |
| בֽוֹשׁוּ׃ | they were ashamed | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They cried out to You and were set free; they trusted in You and were not disappointed. |
| KJV | They cried unto thee, and were delivered: they trusted in thee, and were not confounded. |
| ASV | They cried unto thee, and were delivered: They trusted in thee, and were not put to shame. |
| YLT | Unto Thee they cried, and were delivered, In Thee they trusted, and were not ashamed. |
| WEB | They cried to you, and were delivered. They trusted in you, and were not disappointed. |
| BBE | They sent up their cry to you and were made free: they put their faith in you and were not put to shame. |
The translations agree on the essential meanings of the verse, particularly regarding the actions of crying out and being delivered.
The verse consists of a main clause followed by several subordinate clauses, illustrating a sequence of actions and their outcomes.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּטַח
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 22:5
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 Psalm of Lamentgenerated
Psalm 22:5 highlights the theme of trust in God during times of distress. The psalmist recalls how their ancestors called out to God in urgent need and were saved. This verse serves as a reminder of the faithfulness of God to those who trust in Him, contrasting the psalmist's current feelings of despair in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 99:6–7 | Moses and Aaron were among His priests; Samuel was among those who called on His name. They called to the LORD and He answered. |
| 2 | Psalm 106:44 | Nevertheless He heard their cry; He took note of their distress. |
| 3 | Judges 4:3 | Then the Israelites cried out to the LORD, because Jabin had nine hundred chariots of iron, and he had harshly oppressed the Israelites for twenty years. |
| 4 | Judges 6:6 | Israel was greatly impoverished by Midian, and the Israelites cried out to the LORD. |
| 5 | Judges 10:10–16 | Then the Israelites cried out to the LORD, saying, “We have sinned against You, for we have indeed forsaken our God and served the Baals.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — נִמְלָ֑טוּ, nimlātūgenerated
The verb נִמְלָטוּ (nimlātū) is a Niphal perfect form, indicating that the action has been completed by an external agent. It means 'to escape' or 'to be delivered', often used in contexts of salvation from danger. This word emphasizes the idea of being rescued from peril, aligning with the psalmist's acknowledgment of God's deliverance.
The use of this verb in the context of crying out to God suggests that deliverance is a response to faith and trust. The Niphal form implies that the subject is acted upon, reinforcing the notion that it is God who delivers those who call on Him.
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 structure of the verse is governed by a series of verbs connected by conjunctions. The main actions are זָעֲק֣וּ (they cried out), וְנִמְלָ֑טוּ (and they were delivered), and בָטְח֣וּ (they trusted), with the final verb בֽוֹשׁוּ (they were ashamed) serving as a conclusion to the actions described.
The order of the verbs emphasizes the sequence of actions: first, the cry for help, followed by deliverance, and then the expression of trust. This structure highlights the relationship between calling out to God and receiving His aid.
Septuagint Backgroundgenerated
The Septuagint translates נִמְלָ֑טוּ as ἡμῶν (of us), which shifts the focus from a direct action of deliverance to an inclusion within a community of faith. This choice may reflect an interpretive angle emphasizing collective trust in God.
The Greek word ἤλπισαν is used for בָטְח֣וּ, suggesting a notion of hope or expectation, which aligns with the Hebrew meaning of trust but carries a slightly different connotation in the Greek context.
In plain words — the whole versegenerated
Psalm 22:5 describes how the ancestors of the psalmist cried out to God in times of need and were saved. They trusted in God and were not put to shame. This verse emphasizes the importance of calling on God for help and the assurance that He will deliver those who trust in Him.
Frequently Asked Questionsgenerated
Crying out to God signifies a deep need for help, often in distress, and reflects a reliance on His power and mercy.
Trusting in God is portrayed as a prerequisite for deliverance; those who have faith in Him are assured of His saving help.
The experiences of the ancestors serve as examples of faith, showing that calling on God leads to rescue and that He is faithful to His promises.
The mention of not being ashamed highlights the confidence that believers can have in God's deliverance, contrasting the feelings of shame that come from failure or disappointment.
Reflection Questionsgenerated
- In what areas of my life do I need to cry out to God for help?
- How can I strengthen my trust in God during difficult times?
- What examples from my own life reflect God's deliverance?
- How can I encourage others to trust in God based on my experiences?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this psalm to discuss themes of deliverance and faith. Here, Augustine of Hippo comments on the significance of crying out to God for salvation.
"They cried unto You, and were saved." They cried unto You, not in the words of sins, from which salvation is far; and therefore were they saved.Early Church Fathers on Psalms 22 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 22:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey cried unto thee, and were delivered,.... As the Israelites did in Egyptian bondage, and as they in later times did when in distress; see Exodus 2:23; c.
Read John Gill on Psalms 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey cried unto thee, and were delivered: they trusted in thee, and were not confounded. No JFB commentary on this verse.
Read Robert Jamieson on Psalms 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Not disappointed of that for which they prayed and hoped.
Read Matthew Poole on Psalms 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.Ver. 5. They cried unto thee] Having first trusted: it is the prayer of faith that does the deed. And were not confounded] Deo confisi, nunquam confusi. I trust God and shall never be confounded.
Read John Trapp on Psalms 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. They cried unto thee] So do I. THEY were delivered; so may I. THEY trusted in thee; I also trust in thee. And were not confounded; and is it likely that I shall be put to confusion?
Read AdamClarke on Psalms 22 →
CambridgeThe Cambridge Bible for Schools and Colleges1–10. The pleading cry of the forsaken and persecuted servant of God.
Read Cambridge on Psalms 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey cried unto thee - They offered earnest prayer and supplication. And were delivered - From dangers and trials. They trusted in thee, and were not confounded - They were not disappointed.
Read Albert Barnes on Psalms 22 →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
They cried out to You and were set free; they trusted in You and were not disappointed.
They cried to you, and were delivered. They trusted in you, and were not disappointed.
They cried out to You and were set free; they trusted in You and were not disappointed.
To you they cried out, and they were saved; in you they trusted and they were not disappointed.
Tyndale line
They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
They cried unto thee, and were delivered: They trusted in thee, and were not put to shame.
They cried unto thee, and were delivered: they trusted in thee, and were not ashamed.
They cried to thee, and were delivered: they trusted in thee, and were not confounded.
They called vpon thee, and were deliuered: they trusted in thee, and were not confounded.
Strictly literal
They cried unto thee, and were delivered; they confided in thee, and were not confounded.
Unto Thee they cried, and were delivered, In Thee they trusted, and were not ashamed.
To You they cried, and were delivered, || In You they trusted, and were not disappointed.
(22:6) Unto thee they cried, and were delivered: in thee they trusted, and were not put to shame.
They cried to you and they were rescued. They trusted in you and were not disappointed.
From the Latin
Thou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebriateth me, how goodly is it!
Simplified
They cried out to you for help, and they were saved. They trusted in you and were not defeated.
They sent up their cry to you and were made free: they put their faith in you and were not put to shame.
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 reads: "אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ בְּךָ֖ בָטְח֣וּ וְלֹא־ בֽוֹשׁוּ׃" The Septuagint agrees with the Masoretic Text in six of the seven words, although its word order and articles differ, reflecting a different syntactical structure. The Dead Sea Scrolls fragment contains five words from the verse but does not provide a complete text, so it cannot be fully compared to the Masoretic Text. Overall, the Septuagint aligns closely with the Masoretic Text, while the Dead Sea Scrolls offer partial support without complete agreement.
אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ בְּךָ֖ בָטְח֣וּ וְלֹא־ בֽוֹשׁוּ׃
6 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.
ב׳ך בטחו אבתי׳נו בטחו ותפלט׳מו
5 words of the verse are on this fragment. The rest of the verse is not on it.
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 22:5
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.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp2ms — Preposition · suffixHR/Sp2ms
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
HC/VNp3cp — Conjunction · verb niphal perfect third person common pluralHC/VNp3cp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
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
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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…
