Psalms 119:51 — Word Study
WLCזֵ֭דִים הֱלִיצֻ֣נִי עַד־ מְאֹ֑ד מִ֝תּֽוֹרָתְךָ֗ לֹ֣א נָטִֽיתִי׃
BSA◂The arrogantzêd [proud, arrogant] utterlyʻad [greatly] deride melûwts■ but I do notlôʼ turnnâṭâh■ [swerve, decline] from Your lawtôwrâh [instruction, law]
| Greek | English | Parsing |
|---|---|---|
| זֵ֭דִים | arrogant [people] | Adj |
| הֱלִיצֻ֣נִי | they have mocked me | Verb hiphil perfect third person common plural, suffix |
| עַד־ | up to | Preposition |
| מְאֹ֑ד | muchness | |
| מִ֝תּֽוֹרָתְךָ֗ | from law your | Preposition, noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| נָטִֽיתִי׃ | I have turned aside | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The arrogant utterly deride me, but I do not turn from Your law. |
| KJV | The proud have had me greatly in derision: yet have I not declined from thy law. |
| ASV | The proud have had me greatly in derision: Yet have I not swerved from thy law. |
| YLT | The proud have utterly scorned me, From Thy law I have not turned aside. |
| WEB | The arrogant mock me excessively, but I don’t swerve from your law. |
| BBE | The men of pride have made great sport of me; but I have not been turned from your law. |
Where they part company is זֵ֭דִים — see How Translations Differ.
The structure features one main clause with supporting phrases that elaborate on the mockery and the psalmist's unwavering commitment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֵד
verbנָטָה
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 119:51
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 — The Struggles of the Faithfulgenerated
Psalm 119:51 reflects the psalmist's experience of mockery from arrogant individuals who scorn his adherence to God's law. This verse is part of a larger meditation on the comfort and strength found in God's promises, as seen in the surrounding verses. The psalmist contrasts the derision he faces with his unwavering commitment to God's instructions, highlighting the tension between the proud and the faithful.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:21–69 | You rebuke the arrogant— the cursed who stray from Your commandments. |
| 2 | Psalm 123:3–4 | Have mercy on us, O LORD, have mercy, for we have endured much contempt. |
| 3 | Jeremiah 20:7 | You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me. |
| 4 | Luke 16:14–15 | The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus. |
| 5 | Luke 23:35 | The people stood watching, and the rulers sneered at Him, saying, “He saved others; let Him save Himself if He is the Christ of God, the Chosen One.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — זֵ֭דִים, Ze.dimgenerated
The word זֵד (zed) describes individuals characterized by arrogance or pride. It is used to denote those who defy God's laws and act presumptuously. This term appears frequently in the Hebrew Bible, often in contexts that emphasize moral failure or disdain for divine instruction.
The use of זֵד here underscores the psalmist's experience of being derided by those who are self-important. The term not only identifies the arrogant but also sets the tone for the conflict between the faithful and those who scorn them.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses arrogant to translate זֵ֭דִים. The KJV and ASV, however, choose proud, reflecting a different nuance of the same Hebrew term.
Where translations differ is in the rendering of זֵ֭דִים — arrogant (BSB, NETB) versus proud (ASV, KJV). Each choice highlights a different aspect of the same quality, with the BSB emphasizing the disdainful attitude of the individuals.
Sentence Structuregenerated
The main clause of the verse is governed by the verb הֱלִיצֻ֣נִי, they have mocked me, which is followed by a prepositional phrase indicating the extent of the mockery עַד־ מְאֹ֑ד, up to much, and concludes with the statement of the psalmist's resolve not to turn from God's law.
The structure emphasizes the contrast between the actions of the arrogant and the psalmist's steadfastness. The positioning of the verb at the beginning highlights the mockery as the primary action, while the concluding phrase underlines the psalmist's commitment.
Septuagint Backgroundgenerated
In the Septuagint, זֵדִים is rendered as ὑπερήφανοι (hyperēphanoi), which translates to 'haughty' or 'overly proud.' This choice conveys a similar meaning but emphasizes the excessive nature of their arrogance.
The Greek translation captures the essence of the Hebrew term while also reflecting the translators' understanding of the character of the arrogant individuals.
In plain words — the whole versegenerated
Psalm 119:51 shows the psalmist feeling mocked by arrogant people but remaining committed to God's law. Despite their scorn, he does not waver in his dedication to following God's instructions.
Frequently Asked Questionsgenerated
It indicates that the proud individuals mock and scorn him for his faithfulness to God's law, reflecting a common theme of conflict between the faithful and the arrogant.
The psalmist asserts that he does not turn away from God's law, demonstrating his steadfastness in the face of ridicule.
The law represents God's guidance and moral code, which the psalmist values above the scorn of the arrogant.
It encourages individuals to remain committed to their beliefs and values, even when faced with criticism or mockery from others.
Reflection Questionsgenerated
- In what areas of my life do I feel mocked or scorned for my beliefs?
- How can I strengthen my commitment to God's law in the face of adversity?
- What examples can I find in scripture of individuals who faced mockery but remained faithful?
- How does understanding the nature of the arrogant help me respond to their scorn?
The early church on this verse — how the Fathers read it
The verse is referenced by early church fathers, who discuss the psalmist's steadfastness in the face of mockery from the proud.
The next verse is, "The proud dealt exceeding wickedly: yet have I not shrinked from Your law" [Psalms 119:51].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:51 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe proud have had me greatly in derision,.... Profane sinners, proud and haughty scorners, that make a jest of religion, and scoff at everything serious and good: these derided the psalmist for his
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe proud have had me greatly in derision: yet have I not declined from thy law.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGreatly in derision, for my godliness and trust in thy word, as the following words imply.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:51 The proud have had me greatly in derision: [yet] have I not declined from thy law.Ver. 51. The proud have had me greatly in derision] Scoffing proceedeth from pride, Proverbs 3:34, with 1 Peter 5:5. Yet have I not, &c.] They cannot flout me out of my zeal.
Read John Trapp on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 51. The proud have had me] We have been treated, not only with oppressive cruelty, but also with contempt, because we still professed to trust in thee, the living God, who because of our transgressions hadst been greatly displeased with us; yet we have not declined from thy law.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges51. have had me greatly in derision] Lit. have scorned me exceedingly. The ‘proud’ men of whom the Psalmist speaks belonged to the class of ‘scorners,’ the freethinkers who make what is good and holy the object of their ridicule. Cp. Proverbs 21:24; and note on Psalms 1:1. Though they ridicule him, he does not swerve from his adherence to God’s law.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe proud have had me greatly in derision - Those of rank; those in high life: perhaps, as we should say, the frivolous and fashionable world.
Read Albert Barnes on Psalms 119 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleæ, Zain.49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 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
The arrogant utterly deride me, but I do not turn from Your law.
The arrogant mock me excessively, but I don’t swerve from your law.
The arrogant utterly deride me, but I do not turn from Your law.
Arrogant people do nothing but scoff at me. Yet I do not turn aside from your law.
Tyndale line
The proud have had me greatly in derision: yet have I not declined from thy law.
The proud have had me greatly in derision: Yet have I not swerved from thy law.
The proud have had me greatly in derision: yet have I not swerved from thy law.
The proud have had me greatly in derision: yet I have not declined from thy law.
The proude haue had me exceedingly in derision: yet haue I not declined from thy Lawe.
Strictly literal
The proud have derided me beyond measure: I have not declined from thy law.
The proud have utterly scorned me, From Thy law I have not turned aside.
The proud have utterly scorned me, || I have not turned aside from Your law.
The presumptuous have held me too greatly in derision: yet have I not departed away from thy law.
The proud have scoffed at me, yet I have not turned away from your law.
Simplified
Arrogant people mock me terribly, but I don't give up on your teachings.
The men of pride have made great sport of me; but I have not been turned from your law.
Word by word, the decisions they made
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 and the Septuagint agree on the wording of this verse, with all seven words matched in the Hebrew and Greek versions. This consistency suggests a strong preservation of the original text across these traditions.
זֵ֭דִים הֱלִיצֻ֣נִי עַד־ מְאֹ֑ד מִ֝תּֽוֹרָתְךָ֗ לֹ֣א נָטִֽיתִי׃
7 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.
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 119:51
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.
זֵד (zed) refers to a quality of arrogance or insolence, describing someone who is presumptuous or proud. The term can function as both an adjective and a noun, indicating arrogant individuals collectively. It is derived from a root meaning to be arrogant, and its usage is consistent across various lexicons.
זֵד adj. insolent, presumptious
base
H2086 זֵד insolent, presumptious
2086 zed zade'
from 2102; arrogant:--presumptuous, proud.
see HEBREW for 02102
זֵד (zed) — arrogant.
1) arrogant, proud, insolent, presumptuous
1a) the arrogant ones (as n coll pl)
1b) presumptuous (as adj)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
V-Hiphil-Perf-3cp | Suff — Verb hiphil perfect third person common plural · suffixHVhp3cp/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
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)
Part — ParticleHTn
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
