Psalms 119:52 — Word Study
WLCזָ֘כַ֤רְתִּי מִשְׁפָּטֶ֖יךָ מֵעוֹלָ֥ם׀ יְהוָ֗ה וָֽאֶתְנֶחָֽם׃
BSAI rememberzâkar■ [recall, mark in my mind] Your judgmentsmishpâṭ [justice, ordinances] of oldʻôwlâm [from times past, forever] O LORDYᵉhôvâh [Yehovah] and in them I find comfortnâcham▸ [have, experience, pity, sympathy, reassurance]
| Greek | English | Parsing |
|---|---|---|
| זָ֘כַ֤רְתִּי | I remember | Verb, Qal, perfect first person common singular |
| מִשְׁפָּטֶ֖יךָ | judgments your | Noun common masculine plural construct, suffix |
| מֵעוֹלָ֥ם׀ | from long ago | Preposition, noun common masculine singular absolute |
| יְהוָ֗ה | O Yahweh | Noun proper |
| וָֽאֶתְנֶחָֽם׃ | and I have comforted myself | Verb, Hithpael, sequential imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I remember Your judgments of old, O LORD, and in them I find comfort. |
| KJV | I remembered thy judgments of old, O LORD; and have comforted myself. |
| ASV | I have remembered thine ordinances of old, O Jehovah, And have comforted myself. |
| YLT | I remembered Thy judgments of old, O Jehovah, And I comfort myself. |
| WEB | I remember your ordinances of old, Yahweh, and have comforted myself. |
| BBE | I have kept the memory of your decisions from times past, O Lord; and they have been my comfort. |
Where they part company is וָֽאֶתְנֶחָֽם — see How Translations Differ.
The structure features a main clause followed by a prepositional phrase providing temporal context, culminating in another main clause expressing the result of that remembrance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָכַר
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 119:52
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 — Reflections on God's Justicegenerated
Psalm 119:52 expresses the psalmist's deep connection to God's judgments from the past. This verse is part of a larger meditation on God's laws and their significance in the psalmist's life, contrasting the arrogance of others with a steadfast commitment to God's ways. The psalmist finds solace in recalling God's justice, as seen in the surrounding verses, particularly in Psalm 119:51 and Psalm 119:53.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 77:5–11 | I considered the days of old, the years long in the past. |
| 2 | Psalm 105:5 | Remember the wonders He has done, His marvels, and the judgments He has pronounced, |
| 3 | Psalm 143:5 | I remember the days of old; I meditate on all Your works; I consider the work of Your hands. |
| 4 | Exodus 14:29–30 | But the Israelites had walked through the sea on dry ground, with walls of water on their right and on their left. |
| 5 | Numbers 16:3–35 | They came together against Moses and Aaron and told them, “You have taken too much upon yourselves! For everyone in the entire congregation is holy, and the LORD is in their midst. Why then do you exalt yourselves above the assembly of the LORD?” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — זָכַר, za.Khar.tigenerated
The verb זָכַר (zakar) means 'to remember' and is derived from a root implying recognition. It encompasses a range of meanings, including recalling thoughts and commemorating significant events. In this verse, the psalmist emphasizes the act of remembering God's judgments, which serves as a source of comfort.
The perfect tense indicates a completed action, suggesting that the psalmist has a persistent memory of God's judgments. This act of remembrance is not passive; it actively influences the psalmist's emotional state, providing reassurance amid challenges.
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 verse is structured around two finite verbs: זָכַרְתִּי (I remember) and וָֽאֶתְנֶחָֽם (and I have comforted myself). The first verb introduces the act of remembering, while the second conveys the outcome of that remembrance. This structure emphasizes the relationship between recalling God's judgments and the comfort derived from them.
The noun phrase מִשְׁפָּטֶיךָ (Your judgments) functions as the object of the first verb, linking the act of remembering directly to God's justice. The prepositional phrase מֵעוֹלָם (from long ago) provides temporal context, indicating that these judgments are not only remembered but are also ancient and enduring.
Septuagint Backgroundgenerated
The Septuagint translates זָכַר as ἐμνήσθην (I remembered), maintaining the same core meaning of recollection. This choice reflects a direct correspondence to the Hebrew, emphasizing the act of remembering God's judgments.
The term used in the Septuagint for מִשְׁפָּטֶיךָ is σου (your), which aligns with the possessive nature of the Hebrew, reinforcing the personal relationship between God and the psalmist.
In plain words — the whole versegenerated
Psalm 119:52 expresses the psalmist's remembrance of God's judgments from long ago, which brings him comfort. This verse highlights the importance of recalling God's justice and how it can provide reassurance in difficult times.
Frequently Asked Questionsgenerated
Remembering God's judgments involves recalling His decisions and laws that reflect His justice, which can offer comfort and guidance in our lives.
God's judgments remind us of His righteousness and faithfulness, assuring us that He is in control and that His ways are just.
The psalmist references ancient judgments to emphasize their timeless nature and the enduring relevance of God's justice throughout history.
Using the name Yahweh signifies a personal relationship with God, highlighting His covenantal nature and the trust the psalmist places in Him.
Reflection Questionsgenerated
- In what ways can I actively remember God's judgments in my daily life?
- How do God's past actions provide comfort in my current struggles?
- What does it mean for me to find comfort in God's justice?
- How can I cultivate a deeper understanding of God's laws and their significance?
The early church on this verse — how the Fathers read it
The verse is referenced by early church fathers, including Augustine of Hippo, who reflects on the comfort found in God's judgments.
"For I was mindful of Your judgments from the beginning of the world, O Lord, and received comfort" [Psalms 119:52];Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:52 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI remembered thy judgments of old, O Lord,.... Either the judgments of God executed on wicked men; as the bringing a flood on the world of the ungodly; the burning of Sodom and Gomorrah; the
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI remembered thy judgments of old, O LORD; and have comforted myself. I remembered thy judgments of old ... and have comforted myself.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy judgments of old; thy former and ancient dispensations to the children of men in punishing the ungodly, and protecting and delivering thy faithful servants, whose experience is my encouragement.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:52 I remembered thy judgments of old, O LORD; and have comforted myself.Ver. 52. I remembered thy judgments of old, O Lord] This was to have a holy memory, well fraught with profitable matter, such as are examples of God’ s dealing with his people and their enemies in all ages. And was comforted] Some degree of comfort followeth every good action; as heat accompanieth fire, as beams and influences issue from the sun.
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 52. I remembered thy judgments of old] The word judgments is here taken for providential dealing; and indeed kind treatment; that which God showed to the Hebrews in bearing with and blessing them. And it was the recollection of these judgments that caused him to comfort himself.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges52. I have remembered thy judgments which have been from ancient times (LXX ἀ ?ðʼ ? áἰῶ ?íïò, cp. Luke 1:70), either (as generally in the Psalm) the Divine ordinances or principles of right revealed from ancient times, which are true and sure in spite of all the scoffers’ ridicule: or perhaps here, the judicial acts by which those ordinances have been maintained and vindicated in the course of history, and which will in due time descend upon the scoffers of the present.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI remembered - In my troubles. Thy judgments of old - The word “judgments” here seems to refer to the divine dealings, whether expressed in the law of God, or in the actual administration of his government over the 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
I remember Your judgments of old, O LORD, and in them I find comfort.
I remember your ordinances of old, Yahweh, and have comforted myself.
I remember Your judgments of old, O LORD, and in them I find comfort.
I remember your ancient regulations, O Lord, and console myself.
Tyndale line
I remembered thy judgments of old, O LORD; and have comforted myself.
I have remembered thine ordinances of old, O Jehovah, And have comforted myself.
I have remembered thy judgments of old, O LORD, and have comforted myself.
I remembered thy judgments of old, O LORD; and have comforted myself.
I remembred thy iudgements of olde, O Lord, and haue bene comforted.
Strictly literal
I remembered thy judgments of old, O Jehovah, and have comforted myself.
I remembered Thy judgments of old, O Jehovah, And I comfort myself.
I remembered Your judgments of old, O YHWH, || And I comfort myself.
I remembered thy decrees [which were] from olden times, O Lord, and thus comforted myself.
I have thought about your righteous decrees from ancient times, Yahweh, and I comfort myself.
Simplified
I think about the instructions you gave long ago, Lord, and they reassure me.
I have kept the memory of your decisions from times past, O Lord; and they have been my comfort.
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 both texts preserving the same essential meaning and structure, demonstrating a consistent understanding of the psalmist's reflection on God's judgments.
זָ֘כַ֤רְתִּי מִשְׁפָּטֶ֖יךָ מֵעוֹלָ֥ם׀ יְהוָ֗ה וָֽאֶתְנֶחָֽם׃
5 of the 5 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 119:52
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 זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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)
N-proper — Noun properHNpt
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Conj | V-Hithpael-ConsecImperf-1cs — Verb · Hithpael · sequential imperfect first person common singularHc/Vtw1cs