Psa 119:50 | KD | STEP | The eightfold Zajin . God’s word is his hope and his trust amidst all derision; and when he burns with indignation at the apostates, God’s word is his solace. Since in the expression is not דּברך but דּבר, it is not to be interpreted according to ; , but: remember the word addressed to Thy servant, because Thou hast made me hope ( Piel causat. as e.g., נשּׁה, to cause to forget, ), i.e., hast comforted me by promising me a blessed issue, and hast directed my expectation thereunto. This is his comfort in his dejected condition, that God’s promissory declaration has quickened him and proved its reviving power in his case. In הליצוּני (הליצוּני), ludificantur , it is implied that the זדים eht taht d are just לצים, frivolous persons, libertines, free-thinkers ( ). משׁפּטיך, , are the valid, verified decisions (judgments) of God revealed from the veriest olden times. In the remembrance of these, which determine the lot of a man according to the relation he holds towards them, the poet found comfort. It can be rendered: then I comforted myself; or according to a later usage of the Hithpa .: I was comforted. Concerning זלעפה, aestus , vid., , and on the subject-matter, , Psa 119:104. The poet calls his earthly life “the house of his pilgrimage;” for it is true the earth is man’s ( ), but he has no abiding resting-place there ( ), his בּית עולם ( ) is elsewhere (vid., supra , , ). God’s statutes are here his “songs,” which give him spiritual refreshing, sweeten the hardships of the pilgrimage, and measure and hasten his steps. The Name of God has been in his mind hitherto, not merely by day, but also by night; and in consequence of this he has kept God’s law (ואשׁמרה, as five times besides in this Psalm, cf. , and to be distinguished from ואשׁמרה, ). Just this, that he keeps ( observat ) God’s precepts, has fallen to his lot. To others something else is allotted ( ), to him this one most needful thing.

‏ Psalms 119:50

The eightfold Zajin. God’s word is his hope and his trust amidst all derision; and when he burns with indignation at the apostates, God’s word is his solace. Since in Psa 119:49 the expression is not דּברך but דּבר, it is not to be interpreted according to Psa 98:3; Psa 106:45, but: remember the word addressed to Thy servant, because Thou hast made me hope (Piel causat. as e.g., נשּׁה, to cause to forget, Gen 41:51), i.e., hast comforted me by promising me a blessed issue, and hast directed my expectation thereunto. This is his comfort in his dejected condition, that God’s promissory declaration has quickened him and proved its reviving power in his case. In הליצוּני (הליצוּני), ludificantur, it is implied that the זדים eht taht d are just לצים, frivolous persons, libertines, free-thinkers (Pro 21:24). משׁפּטיך, Psa 119:52, are the valid, verified decisions (judgments) of God revealed from the veriest olden times. In the remembrance of these, which determine the lot of a man according to the relation he holds towards them, the poet found comfort. It can be rendered: then I comforted myself; or according to a later usage of the Hithpa.: I was comforted. Concerning זלעפה, aestus, vid., Psa 11:6, and on the subject-matter, Psa 119:21, Psa 119:104. The poet calls his earthly life “the house of his pilgrimage;” for it is true the earth is man’s (Psa 115:16), but he has no abiding resting-place there (1Ch 29:15), his בּית עולם (Ecc 12:5) is elsewhere (vid., supra, Psa 119:19, Psa 39:13). God’s statutes are here his “songs,” which give him spiritual refreshing, sweeten the hardships of the pilgrimage, and measure and hasten his steps. The Name of God has been in his mind hitherto, not merely by day, but also by night; and in consequence of this he has kept God’s law (ואשׁמרה, as five times besides in this Psalm, cf. Psa 3:6, and to be distinguished from ואשׁמרה, Psa 119:44). Just this, that he keeps (observat) God’s precepts, has fallen to his lot. To others something else is allotted (Psa 4:8), to him this one most needful thing.