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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписаниям еврейской, греческой и латинской Библий псалом принадлежит Давиду. Точных указаний на время и повод его написания в содержании псалма нет. Потому, что содержание псалма проникнуто чувством благоговения пред всеведением Господа и выражает горячую веру и преданность Давида Господу, можно допустить, что он написан около времени перенесения Кивота Завета в Иерусалим, когда это религиозное торжество наполнило его высоким благоговейным чувством и укрепляло в преданности Господу. Добавление у 7:0-ти к имени Давида имени Захарии указывает на время последнего пророка как такое, когда этот псалом находил особенно сильное употребление среди еврейского народа.

Господи, Ты знаешь все мои помышления, слова и поступки, и Твое возведение вызывает во мне благоговение (1-6). Куда бы я ни направился - в шеол ли, на небо, на конец Вселенной, укрывался ли бы тьмою, Ты все видишь и знаешь (7:-12). Ты соткал меня во чреве матери, дивно устроил меня и все время моей жизни записано в книге Твоей (13-16). Как все чудно Тобой устроено и как дивны все проявления Твоей творческой мысли, которых не пересчитать (17:-18)! Твое величие вызывает во мне ненависть ко всем нечестивым, осмеливающимся порицать Твое имя (19-22). Испытай меня, Боже, и не дай мне уклониться от Тебя (23-24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some of the Jewish doctors are of opinion that this is the most excellent of all the psalms of David; and a very pious devout meditation it is upon the doctrine of God's omniscience, which we should therefore have our hearts fixed upon and filled with in singing this psalm. I. This doctrine is here asserted, and fully laid down, ver. 1-6. II. It is confirmed by two arguments:-- 1. God is every where present; therefore he knows all, ver. 7-12. 2. He made us, therefore he knows us, ver. 13-16. III. Some inferences are drawn from this doctrine. 1. It may fill us with pleasing admiration of God, ver. 17, 18. 2. With a holy dread and detestation of sin and sinners, ver. 19-22. 3. With a holy satisfaction in our own integrity, concerning which we may appeal to God, ver. 23, 24. This great and self-evident truth, That God knows our hearts, and the hearts of all the children of men, if we did but mix faith with it and seriously consider it and apply it, would have a great influence upon our holiness and upon our comfort.
Adam Clarke: Commentary on the Bible - 1831
A fine account of the omniscience of God, Psa 139:1-6; of his omnipresence, Psa 139:7-12; of his power and providence Psa 139:13-16. The excellence of his purposes, Psa 139:17, Psa 139:18. His opposition to the wicked, Psa 139:19, Psa 139:20; with whom the godly can have no fellowship, Psa 139:21, Psa 139:22.
The title of this Psalm in the Hebrew is, To the chief Musician, or, To the Conqueror, A Psalm of David. The Versions in general follow the Hebrew. And yet, notwithstanding these testimonies, there appears internal evidence that the Psalm was not written by David, but during or after the time of the captivity, as there are several Chaldaisms in it. See Psa 139:2, Psa 139:3, Psa 139:7, Psa 139:9, Psa 139:19, Psa 139:20, collated with Dan 2:29, Dan 2:30; Dan 4:16; Dan 7:28; some of these shall be noticed in their proper places.
As to the author, he is unknown; for it does not appear to have been the work of David. The composition is worthy of him, but the language appears to be lower than his time.
Concerning the occasion, there are many conjectures which I need not repeat, because I believe them unfounded. It is most probable that it was written on no particular occasion, but is a moral lesson on the wisdom, presence, providence, and justice of God, without any reference to any circumstance in the life of David, or in the history of the Jews.
The Psalm is very sublime; the sentiments are grand, the style in general highly elevated, and the images various and impressive. The first part especially, that contains so fine a description of the wisdom and knowledge of God, is inimitable.
Bishop Horsley's account of this Psalm is as follows: -
"In the first twelve verses of this Psalm the author celebrates God's perfect knowledge of man's thoughts and actions; and the reason of this wonderful knowledge, viz., that God is the Maker of man. Hence the psalmist proceeds, in the four following verses, Psa 139:13-16, to magnify God as ordaining and superintending the formation of his body in the womb. In the 17th and 18th (Psa 139:17, Psa 139:18) he acknowledges God's providential care of him in every moment of his life; and in the remainder of the Psalm implores God's aid against impious and cruel enemies, professing his own attachment to God's service, that is, to the true religion, and appealing to the Searcher of hearts himself for the truth of his professions."
The composition, for the purity and justness of religious sentiment, and for the force and beauty of the images, is certainly in the very first and best style. And yet the frequent Chaldaisms of the diction argue no very high antiquity.
Albert Barnes: Notes on the Bible - 1834
139:0: This psalm purports to be a psalm of David, and there is no reason to doubt that it is properly attributed to him. See introduction to Psa 138:1-8. At what time it was composed is, however, unknown. It contains reflections which might have occurred at any period of his life; yet it would seem most probable that it was not written in his early years, but that it is a record of his most mature thoughts on a great and very important subject.
The psalm relates to the omnipresence of God, and contains such reflections as would occur to one meditating on that attribute of the Deity. It is the most distinct and full statement of that doctrine which is to be found in the Hebrew Scriptures, and the doctrine is presented in language which has never been surpassed for sublimity and beauty. The leading idea in the psalm seems to be that of comfort from the fact that God is everywhere; that he knows all that pertains to us; that we can never be hidden from his view; that he has known us from the beginning; that as he fashioned and formed us - making us what we are - he knows all our necessities, and can supply them. The psalm consists of three parts:
I. A celebration of the Omniscience and Omnipresence of God, as a ground of confidence and hope, Ps. 139:1-18.
(a) The fact that he knows all that there is in the heart, Psa 139:1-6.
(b) The fact that he is everywhere present, Psa 139:7-12.
(c) The fact that all in our past life has been known to God; that he has created us, and that his eye has been upon us from the beginning of our existence, Psa 139:13-16.
(d) The fact that his thoughts toward us are precious, and numberless as the sand, Psa 139:17-18.
II. The feelings of the psalmist in relation to the acts of the wicked as a proof that he loved God, Psa 139:19-22. These reflections seem to have sprung from his contemplation of the divine character and perfections, as leading him to hate all that was opposed to a Being so pure, so benevolent, so holy. On looking into his own heart, in view of what God was, he was conscious that he had no sympathy with the enemies of God as such; that such was his love for the character of God, and such his confidence in him, that he could have nothing in common with them in their feelings toward God, but wished to be dissociated from them foRev_er.
III. The expression of a desire that, as God saw all the recesses of the human soul, he would search his heart, and would detect any evil he might see there, and deliver him from the evil, and lead him in the way which conducted to life eternal, Psa 139:23-24. Anyone may feel, and must feel, that after all which he knows of himself - after all the effort which he makes to ascertain what is within his heart - there are depths there which his eye cannot penetrate, and that there may be sins of thought and feeling there which he has not detected; but it is only from the consciousness of sincerity, and a true desire to honor God, that one can pray that God would search him, and that he would detect and bring out every form of sin which he may see concealed and lurking in the soul He who can sincerely offer this prayer is a pious man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 139:1, David praises God for his all-seeing providence; Psa 139:17, and for his infinite mercies; Psa 139:19, He defies the wicked; Psa 139:23, He prays for sincerity.
This Psalm is supposed to have been composed by David when made king of Israel; though some think it was written by him when accused of traitorous designs against Saul. It is a most sublime ode on the wisdom, knowledge, presence, and justice of God. the sentiments are grand, the style highly elevated, and the images various, beautiful, and impressive.
Carl Friedrich Keil and Franz Delitzsch

Adoration of the Omniscient and Omnipresent One
In this Aramaizing Psalm what the preceding Psalm says in Ps 139:6 comes to be carried into effect, viz.: for Jahve is exalted and He seeth the lowly, and the proud He knoweth from afar. This Psalm has manifold points of contact with its predecessor. From a theological point of view it is one of the most instructive of the Psalms, and both as regards its contents and poetic character in every way worthy of David. But it is only inscribed לדוד because it is composed after the Davidic model, and is a counterpart to such Psalms as Ps 19:1-14 and to other Davidic didactic Psalms. For the addition למנצח neither proves its ancient Davidic origin, nor in a general way its origin in the period prior to the Exile, as Ps 74 for example shows, which was at any rate not composed prior to the time of the Chaldaean catastrophe.
The Psalm falls into three parts: Ps 139:1, Ps 139:13, Ps 139:19; the strophic arrangement is not clear. The first part celebrates the Omniscient and Omnipresent One. The poet knows that he is surrounded on all sides by God's knowledge and His presence; His Spirit is everywhere and cannot be avoided; and His countenance is turned in every direction and inevitably, in wrath or in love. In the second part the poet continues this celebration with reference to the origin of man; and in the third part he turns in profound vexation of spirit towards the enemies of such a God, and supplicates for himself His proving and guidance. In Ps 139:1 and Ps 139:4 God is called Jahve, in Ps 139:17 El, in Ps 139:19 Eloha, in Ps 139:21 again Jahve, and in Ps 139:23 again El. Strongly as this Psalm is marked by the depth and pristine freshness of its ideas and feeling, the form of its language is still such as is without precedent in the Davidic age. To all appearance it is the Aramaeo-Hebrew idiom of the post-exilic period pressed into the service of poetry. The Psalm apparently belongs to those Psalms which, in connection with a thoroughly classical character of form, bear marks of the influence which the Aramaic language of the Babylonian kingdom exerted over the exiles. This influence affected the popular dialect in the first instance, but the written language also did not escape it, as the Books of Daniel and Ezra show; and even the poetry of the Psalms is not without traces of this retrograde movement of the language of Israel towards the language of the patriarchal ancestral house. In the Cod. Alex. Ζαχαρίου is added to the τῷ Δαυίδ ψαλμός, and by a second hand ἐν τῇ διασπορᾷ, which Origen also met with "in some copies."
John Gill
INTRODUCTION TO PSALM 139
To the chief Musician, A Psalm of David. This psalm was written by David, when he lay under the reproach and calumnies of men, who laid false things to his charge; things he was not conscious of either in the time of Saul's persecution of him, or when his son Absalom rebelled against him: and herein he appeals to the heart searching and rein trying God for his innocence; and, when settled on his throne, delivered it to the master of music, to make use of it on proper occasions. According to the Syriac title of the psalm, the occasion of it was Shimei, the son of Gera, reproaching and cursing him as a bloody man, 2Kings 16:5. Theodoret takes it to be a prophecy of Josiah, and supposes that he is represented as speaking throughout the psalm. Aben Ezra observes, that this is the most glorious and excellent psalm in all the book: a very excellent one it is: but whether the most excellent, it is hard to say. It treats of some of the most glorious of the divine perfections; omniscience, omnipresence, and omnipotence. Arama says, the argument of it is God's particular knowledge of men, and his providence over their affairs.
138:0138:1: ՚Ի կատարած. ՚ի Դաւիթ սաղմոս. ՃԼԸ։
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138:1: ՚Ի կատարած. ՚ի Դաւիթ սաղմոս. ՃԼԸ։
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138:0138:0 Начальнику хора. Псалом Давида.
138:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριε κυριος lord; master ἐδοκίμασάς δοκιμαζω assay; assess με με me καὶ και and; even ἔγνως γινωσκω know με με me
138:1 לְ lᵊ לְ to דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David אֹודְךָ֥ ʔôḏᵊḵˌā ידה praise בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole לִבִּ֑י libbˈî לֵב heart נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲזַמְּרֶֽךָּ׃ ʔᵃzammᵊrˈekkā זמר sing
138:1. pro victoria David canticum Domine investigasti me et cognovistiUnto the end, a psalm of David. Lord, thou hast proved me, and known me:
For the Chief Musician. A Psalm of David.
138:1. Of David himself. O Lord, I will confess to you with my whole heart, for you have heard the words of my mouth. I will sing psalms to you in the sight of the Angels.
138:1. [A Psalm] of David. I will praise thee with my whole heart: before the gods will I sing praise unto thee.
[807] KJV Chapter [139] To the chief Musician, A Psalm of David:

138:0 Начальнику хора. Псалом Давида.
138:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
κύριε κυριος lord; master
ἐδοκίμασάς δοκιμαζω assay; assess
με με me
καὶ και and; even
ἔγνως γινωσκω know
με με me
138:1
לְ lᵊ לְ to
דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David
אֹודְךָ֥ ʔôḏᵊḵˌā ידה praise
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
לִבִּ֑י libbˈî לֵב heart
נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲזַמְּרֶֽךָּ׃ ʔᵃzammᵊrˈekkā זמר sing
138:1. pro victoria David canticum Domine investigasti me et cognovisti
Unto the end, a psalm of David. Lord, thou hast proved me, and known me:
For the Chief Musician. A Psalm of David.
138:1. Of David himself. O Lord, I will confess to you with my whole heart, for you have heard the words of my mouth. I will sing psalms to you in the sight of the Angels.
138:1. [A Psalm] of David. I will praise thee with my whole heart: before the gods will I sing praise unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. "Испытал" в смысле - исследовал, изучил, а потому знаешь все, что я могу подумать, сказать или сделать. - "Ты знаешь, когда я сажусь, и когда встаю", т. е. факты моей обыденной, повседневной жизни. - "Разумеешь помышления мои издали" - наперед, еще прежде чем мысли сформировались и уяснились мне самому, Ты знаешь их.
Adam Clarke: Commentary on the Bible - 1831
139:1: O Lord, thou hast searched me - חקרתני chakartani; thou hast investigated me; thou hast thoroughly acquainted thyself with my whole soul and conduct.
Albert Barnes: Notes on the Bible - 1834
139:1: O Lord, thou hast searched me - The word rendered searched, has a primary reference to searching the earth by boring or digging, as for water or metals. See Job 28:3. Then it means to search accurately or closely.
And known me - As the result of that search, or that close investigation. Thou seest all that is in my heart. Nothing is, or can be, concealed from thee. It is with this deep consciousness that the psalm begins; and all that follows is but an expansion and application of this idea. It is of much advantage in suggesting right reflections on our own character, to have this full consciousness that God knows us altogether; that he sees all that there is in our heart; that he has been fully acquainted with our past life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:1: thou hast: Psa 139:23, Psa 11:4, Psa 11:5, Psa 17:3, Psa 44:21; Kg1 8:39; Ch1 28:9; Jer 12:3, Jer 17:9, Jer 17:10; Joh 21:17; Heb 4:13; Rev 2:18, Rev 2:23
Carl Friedrich Keil and Franz Delitzsch
139:1
The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in Ps 139:2 and Ps 139:17, endeavour, desire, thinking, like רעוּת and רעיון in the post-exilic books, from רעה (רעא), cupere, cogitare; and the ἅπ. λεγ. רבע in Ps 139:3, equivalent to רבץ, a lying down, if רבעי be not rather an infinitive like בּלעי in Job 7:19, since ארחי is undoubtedly not inflected from ארח, but, as being infinitive, like עברי in Deut 4:21, from ארח; and the verb ארח also, with the exception of this passage, only occurs in the speeches of Elihu (Job 34:8), which are almost more strongly Aramaizing than the Book of Job itself. Further, as an Aramaizing feature we have the objective relation marked by Lamed in the expression בּנתּה לרעי, Thou understandest my thinking, as in Ps 116:16; Ps 129:3; Ps 135:11; Ps 136:19. The monostichic opening is after the Davidic style, e.g., Ps 23:1. Among the prophets, Isaiah in particular is fond of such thematic introductions as we have here in Ps 139:1. On ותּדע instead of ותּדעני vid., on Ps 107:20; the pronominal object stands once beside the first verb, or even beside the second (4Kings 9:25), instead of twice (Hitzig). The "me" is then expanded: sitting down, rising up, walking and lying, are the sum of human conditions or states. רעי is the totality or sum of the life of the spirit and soul of man, and דּרכי the sum of human action. The divine knowledge, as ותּדע says, is the result of the scrutiny of man. The poet, however, in Ps 139:2 and Ps 139:3 uses the perfect throughout as a mood of that which is practically existing, because that scrutiny is a scrutiny that is never unexecuted, and the knowledge is consequently an ever-present knowledge. מרחוק is meant to say that He sees into not merely the thought that is fully fashioned and matured, but even that which is being evolved. זרית from זרה is combined by Luther (with Azulai and others) with זר, a wreath (from זרר, constringere, cingere), inasmuch as he renders: whether I walk or lie down, Thou art round about me (Ich gehe oder lige, so bistu umb mich). זרה ought to have the same meaning here, if with Wetzstein one were to compare the Arabic, and more particularly Beduin, drrâ, dherrâ, to protect; the notion of affording protection does not accord with this train of thought, which has reference to God's omniscience: what ought therefore to be meant is a hedging round which secures its object to the knowledge, or even a protecting that places it in security against any exchanging, which will not suffer the object to escape it.
(Note: This Verb. tert. Arab. w et y is old, and the derivative dherâ, protection, is an elegant word; with reference to another derivative, dherwe, a wall of rock protecting one from the winds, vid., Job, at Job 24:7, note. The II form (Piel) signifies to protect in the widest possible sense, e.g., (in Neshwn, ii. 343b), "[Arab.] drâ 'l-šâh, he protected the sheep (against being exchanged) by leaving a lock of wool upon their backs when they were shorn, by which they might be recognised among other sheep.")
The Arabic ḏrâ, to know, which is far removed in sound, is by no means to be compared; it is related to Arab. dr', to push, urge forward, and denotes knowledge that is gained by testing and experimenting. But we also have no need of that Arab. ḏrâ, to protect, since we can remain within the range of the guaranteed Hebrew usage, inasmuch as זרה, to winnow, i.e., to spread out that which has been threshed and expose it to the current of the wind, in Arabic likewise ḏrrâ, (whence מזרה, midhrâ, a winnowing-fork, like רחת, racht, a winnowing-shovel), gives an appropriate metaphor. Here it is equivalent to: to investigate and search out to the very bottom; lxx, Symmachus, and Theodotion, ἐξιξηνίασας, after which the Italic renders investigasti, and Jerome eventilasti. הסכּין with the accusative, as in Job 22:21 with עם: to enter into neighbourly, close, familiar relationship, or to stand in such relationship, with any one; cogn. שׁכן, Arab. skn. God is acquainted with all our ways not only superficially, but closely and thoroughly, as that to which He is accustomed.
In Ps 139:4 this omniscience of God is illustratively corroborated with כּי; Ps 139:4 has the value of a relative clause, which, however, takes the form of an independent clause. מלּה (pronounced by Jerome in his letter to Sunnia and Fretela, 82, MALA) is an Aramaic word that has been already incorporated in the poetry of the Davidico-Salomonic age. כלּהּ signifies both all of it and every one. In Ps 139:5 Luther has been misled by the lxx and Vulgate, which take צוּר in the signification formare (whence צוּרה, forma); it signifies, as the definition "behind and before" shows, to surround, encompass. God is acquainted with man, for He holds him surrounded on all sides, and man can do nothing, if God, whose confining hand he has lying upon him (Job 9:23), does not allow him the requisite freedom of motion. Instead of דּעתּך (XX ἡ γνῶσίς σου) the poet purposely says in Ps 139:6 merely דּעת: a knowledge, so all-penetrating, all-comprehensive as God's knowledge. The Ker reads פּליאה, but the Chethb פּלאיּה is supported by the Chethb פּלאי in Judg 13:18, the Ker of which there is not פּליא, but פּלי (the pausal form of an adjective פּלי, the feminine of which would be פּליּה). With ממּנּי the transcendence, with נשׂגּבה the unattainableness, and with להּ לא־אוּכל the incomprehensibleness of the fact of the omniscience of God is expressed, and with this, to the mind of the poet, coincides God's omnipresence; for true, not merely phenomenal, knowledge is not possible without the immanence of the knowing one in the thing known. God, however, is omnipresent, sustaining the life of all things by His Spirit, and revealing Himself either in love or in wrath - what the poet styles His countenance. To flee from this omnipresence (מן, away from), as the sinner and he who is conscious of his guilt would gladly do, is impossible. Concerning the first אנּה, which is here accented on the ultima, vid., on Ps 116:4.
John Gill
139:1 O Lord, thou hast searched me, and known me. The omniscience of God reaches to all persons and things; but the psalmist only takes notice of it as respecting himself. God knows all men in general, and whatever belongs to them; he knows his own people in a special manner; and he knows their particular persons, as David and others: and this knowledge of God is considered after the manner of men, as if it was the fruit of search, to denote the exquisiteness of it; as a judge searches out a cause, a physician the nature of a disease, a philosopher the reason of things; who many times, after all their inquiries, fail in their knowledge; but the Lord never does: his elect lie in the ruins of the fall, and among the men of the world; he searches them out and finds them; for be knows where they are, and the time of finding them, and can distinguish them in a crowd of men from others, and notwithstanding the sad case they are in, and separates them from them; and he searches into them, into their most inward part, and knows them infinitely better than their nearest relations, friends and acquaintance do; he knows that of them and in them, which none but they themselves know; their thoughts, and the sin that dwells in them: yea, he knows more of them and in them than they themselves, Jer 17:9. And he knows them after another manner than he does other men: there are some whom in a sense he knows not; but these he knows, as he did David, so as to approve of, love and delight in, Mt 7:23.
138:1138:1: Տէր փորձեցեր զիս եւ ծանեար զիս,
1 Տէ՛ր, ինձ փորձեցիր ու ճանաչեցիր ինձ:
139 Ո՛վ Տէր, զիս քննեցիր ու ճանչցար։
Տէր, փորձեցեր զիս եւ ծանեար զիս:

138:1: Տէր փորձեցեր զիս եւ ծանեար զիս,
1 Տէ՛ր, ինձ փորձեցիր ու ճանաչեցիր ինձ:
139 Ո՛վ Տէր, զիս քննեցիր ու ճանչցար։
zohrab-1805▾ eastern-1994▾ western am▾
138:1138:1 Господи! Ты испытал меня и знаешь.
138:2 σὺ συ you ἔγνως γινωσκω know τὴν ο the καθέδραν καθεδρα seat μου μου of me; mine καὶ και and; even τὴν ο the ἔγερσίν εγερσις rising μου μου of me; mine σὺ συ you συνῆκας συνιημι comprehend τοὺς ο the διαλογισμούς διαλογισμος reasoning; argument μου μου of me; mine ἀπὸ απο from; away μακρόθεν μακροθεν from far
138:2 אֶשְׁתַּחֲוֶ֨ה ʔeštaḥᵃwˌeh חוה bow down אֶל־ ʔel- אֶל to הֵיכַ֪ל hêḵˈal הֵיכָל palace קָדְשְׁךָ֡ qoḏšᵊḵˈā קֹדֶשׁ holiness וְ wᵊ וְ and אֹ֘ודֶ֤ה ʔˈôḏˈeh ידה praise אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶ֗ךָ šᵊmˈeḵā שֵׁם name עַל־ ʕal- עַל upon חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty וְ wᵊ וְ and עַל־ ʕal- עַל upon אֲמִתֶּ֑ךָ ʔᵃmittˈeḵā אֶמֶת trustworthiness כִּֽי־ kˈî- כִּי that הִגְדַּ֥לְתָּ hiḡdˌaltā גדל be strong עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name אִמְרָתֶֽךָ׃ ʔimrāṯˈeḵā אִמְרָה word
138:2. tu cognovisti sessionem meam et surrectionem meamThou hast known my sitting down, and my rising up.
1. LORD, thou hast searched me, and known .
138:2. I will adore before your holy temple, and I will confess your name: it is above your mercy and your truth. For you have magnified your holy name above all.
138:2. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
O LORD, thou hast searched me, and known:

138:1 Господи! Ты испытал меня и знаешь.
138:2
σὺ συ you
ἔγνως γινωσκω know
τὴν ο the
καθέδραν καθεδρα seat
μου μου of me; mine
καὶ και and; even
τὴν ο the
ἔγερσίν εγερσις rising
μου μου of me; mine
σὺ συ you
συνῆκας συνιημι comprehend
τοὺς ο the
διαλογισμούς διαλογισμος reasoning; argument
μου μου of me; mine
ἀπὸ απο from; away
μακρόθεν μακροθεν from far
138:2
אֶשְׁתַּחֲוֶ֨ה ʔeštaḥᵃwˌeh חוה bow down
אֶל־ ʔel- אֶל to
הֵיכַ֪ל hêḵˈal הֵיכָל palace
קָדְשְׁךָ֡ qoḏšᵊḵˈā קֹדֶשׁ holiness
וְ wᵊ וְ and
אֹ֘ודֶ֤ה ʔˈôḏˈeh ידה praise
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֶ֗ךָ šᵊmˈeḵā שֵׁם name
עַל־ ʕal- עַל upon
חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֲמִתֶּ֑ךָ ʔᵃmittˈeḵā אֶמֶת trustworthiness
כִּֽי־ kˈî- כִּי that
הִגְדַּ֥לְתָּ hiḡdˌaltā גדל be strong
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name
אִמְרָתֶֽךָ׃ ʔimrāṯˈeḵā אִמְרָה word
138:2. tu cognovisti sessionem meam et surrectionem meam
Thou hast known my sitting down, and my rising up.
138:2. I will adore before your holy temple, and I will confess your name: it is above your mercy and your truth. For you have magnified your holy name above all.
138:2. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Omniscience of God.

1 O LORD, thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
David here lays down this great doctrine, That the God with whom we have to do has a perfect knowledge of us, and that all the motions and actions both of our inward and of our outward man are naked and open before him.
I. He lays down this doctrine in the way of an address to God; he says it to him, acknowledging it to him, and giving him the glory of it. Divine truths look fully as well when they are prayed over as when they are preached over, and much better than when they are disputed over. When we speak of God to him himself we shall find ourselves concerned to speak with the utmost degree both of sincerity and reverence, which will be likely to make the impressions the deeper.
II. He lays it down in a way of application to himself, not, "Thou hast known all," but, "Thou hast known me; that is it which I am most concerned to believe and which it will be most profitable for me to consider." Then we know these things for our good when we know them for ourselves, Job v. 27. When we acknowledge, "Lord, all souls are thine," we must add, "My soul is thine; thou that hatest all sin hatest my sin; thou that art good to all, good to Israel, art good to me." So here, "Thou hast searched me, and known me; known me as thoroughly as we know that which we have most diligently and exactly searched into." David was a king, and the hearts of kings are unsearchable to their subjects (Prov. xxv. 3), but they are not so to their Sovereign.
III. He descends to particulars: "Thou knowest me wherever I am and whatever I am doing, me and all that belongs to me." 1. "Thou knowest me and all my motions, my down-sitting to rest, my up-rising to work, with what temper of mind I compose myself when I sit down and stir up myself when I rise up, what my soul reposes itself in as its stay and support, what it aims at and reaches towards as its felicity and end. Thou knowest me when I come home, how I walk before my house, and when I go abroad, on what errands I go." 2. "Thou knowest all my imaginations. Nothing is more close and quick than thought; it is always unknown to others; it is often unobserved by ourselves, and yet thou understandest my thought afar off. Though my thoughts be ever so foreign and distant from one another, thou understandest the chain of them, and canst make out their connexion, when so many of them slip my notice that I myself cannot." Or, "Thou understandest them afar off, even before I think them, and long after I have thought them and have myself forgotten them." Or, "Thou understandest them from afar; from the height of heaven thou seest into the depths of the heart," Ps. xxxiii. 14. 3. "Thou knowest me and all my designs and undertakings; thou compassest every particular path; thou siftest (or winnowest) my path" (so some), "so as thoroughly to distinguish between the good and evil of what I do," as by sifting we separate between the corn and the chaff. All our actions are ventilated by the judgment of God, Ps. xvii. 3. God takes notice of every step we take, every right step and every by-step. He is acquainted with all our ways, intimately acquainted with them; he knows what rule we walk by, what end we walk towards, what company we walk with. 4. "Thou knowest me in all my retirements; thou knowest my lying down; when I am withdrawn from all company, and am reflecting upon what has passed all day and composing myself to rest, thou knowest what I have in my heart and with what thought I go to bed." 5. "Thou knowest me, and all I say (v. 4): There is not a word in my tongue, not a vain word, nor a good word, but thou knowest it altogether, knowest what it meant, from what thought it came, and with what design it was uttered. There is not a word at my tongue's end, ready to be spoken, yet checked and kept in, but thou knowest it." When there is not a word in my tongue, O Lord! thou knowest all (so some read it); for thoughts are words to God. 6. "Thou knowest me in every part of me: Thou hast beset me behind and before, so that, go which way I will, I am under thy eye and cannot possibly escape it. Thou hast laid thy hand upon me, and I can not run away from thee." Wherever we are we are under the eye and hand of God. perhaps it is an allusion to the physician's laying his hand upon his patient to feel how his pulse beats or what temper he is in. God knows us as we know not only what we see, but what we feel and have our hands upon. All his saints are in his hand.
IV. He speaks of it with admiration (v. 6): It is too wonderful for me; it is high. 1. "Thou hast such a knowledge of me as I have not of myself, nor can have. I cannot take notice of all my own thoughts, nor make such a judgment of myself as thou makest of me." 2. "It is such a knowledge as I cannot comprehend, much less describe. That thou knowest all things I am sure, but how I cannot tell." We cannot by searching find out how God searches and finds out us; nor do we know how we are known.
Adam Clarke: Commentary on the Bible - 1831
139:2: My downsitting and mine uprising - Even these inconsiderable and casual things are under thy continual notice. I cannot so much as take a seat, or leave it, without being marked by thee.
Thou understandest my thought - לרעי lerei, "my cogitation." This word is Chaldee, see Dan 2:29, Dan 2:30.
Afar off - While the figment is forming that shall produce them.
Albert Barnes: Notes on the Bible - 1834
139:2: Thou knowest my downsitting ... - In the various circumstances of life, thou knowest me. Thou knowest me in one place as well as in another. I cannot so change my position that thou will not see me, and that thou wilt not be perfectly acquainted with all that I say, and all that I do. In every posture, in every movement, in every occupation, thou hast a full knowledge of me. I cannot go out of thy sight; I cannot put myself into such a position that thou wilt not see me.
Thou understandest my thought - Hebrew, "As to my thought." That is, Thou seest what my plans are; what I design to do; "what I am thinking about." A most solemn reflection! How unwilling would bad people be - would even good people be - to have those round about them know always "what they are thinking about."
Afar off - Not when the "thought" is far off; but "thou," being far off, seest us as clearly as if thou wert near. I cannot go to such a distance from thee that thou wilt not see perfectly all that I am thinking about.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:2: knowest: Psa 56:8; Gen 16:13; Kg2 6:12, Kg2 19:27; Pro 15:3; Isa 37:28; Zac 4:10
understandest: Psa 94:11; Mat 9:4; Luk 9:47; Joh 2:24, Joh 2:25; Co1 4:5
afar off: Eze 38:10, Eze 38:11, Eze 38:17
Geneva 1599
139:2 Thou knowest my (a) downsitting and mine uprising, thou understandest my thought afar off.
(a) He confesses that neither our actions, thoughts or any part of our life can be hid from God, though he seems to be far off.
John Gill
139:2 Thou knowest my downsitting and mine uprising,.... Here the psalmist proceeds to observe the particular circumstances and actions of his life, which were known to God; as his "downsitting", either to take rest, as weary persons do. Schultens (a) explains it of the quiet rest in sleep; this the Lord knew when he betook himself to it, and to whose care he committed himself and family; under whose protection he laid himself down, and on whom he depended for safety, Ps 4:8. Or, since lying down to sleep is afterwards mentioned, this may respect sitting down at table to eat and drink; when the Lord knows whether men use the creatures aright, or abuse them; whether they receive their food with thankfulness, and eat and drink to the glory of God: or else this downsitting was to read the word of God, and meditate upon it; so the Targum paraphrases it,
"my sitting down to study the law.''
When men do this, the Lord knows whether in reading they understand what they read, or read attentively and with affection; whether it is to their comfort and edification, and for doctrine, reproof, correction, and instruction in righteousness; whether their meditation on it is sweet, and is attended with profit and pleasure. "Uprising" may respect either rising from bed, when the Lord knows whether the heart is still with him, Ps 139:18; what sense is had of the divine protection and sustentation, and what thankfulness there is for the mercies of the night past; and whether the voice of prayer and praise is directed to him in the morning, as it should be, Ps 3:5; or else rising from the table, when the Lord knows whether a man's table has been his snare, and with what thankfulness he rises from it for the favours he has received. The Targum interprets this of rising up to go to war; which David did, in the name and strength, and by the direction, of the Lord;
thou understandest my thought afar off; God knows not only his own thoughts, but the thoughts of men, which none but themselves know; by this Christ appears to be truly God, the omniscient God, being a discerner of the thoughts and intents of the heart, Mt 9:3, Heb 4:12. God knows what thoughts his people have of him, and of his lovingkindness in Christ; what thoughts they have of Christ himself, his person, offices, and grace; what thoughts they have of themselves, their state, and condition: he knows all their vain thoughts, and complains of them, and which also they hate; and all their good thoughts, for they come from him. And he knows them "afar off", or "of old" (b), even before they are; so Aben Ezra interprets it, a long time past, and compares it with Jer 31:3; where the same word is rendered "of old": God knows the thoughts of his people, as well as his own, from all eternity; see Is 25:1; as he knew what they would say and do, so what they would think; he knows thoughts that are past long ago, and forgotten by men, or were unobserved when thought; how else should he bring them into judgment? or though he is afar off in the highest heavens, yet he sees into the hearts of men, and is privy to all their thoughts.
(a) Animadv. Philol. p. 181. (b) "q. d. dum illa longe abest", Piscator; "longe ante quam incidat in animum meum", Gejerus, & Campensis in Ibid.
John Wesley
139:2 Afar off - Thou knowest what my thoughts will be in such and such circumstances, long before I know it, yea from all eternity.
138:2138:2: դու ծանեար զնստել իմ եւ զյառնել իմ։
2 Դու իմացար իմ նիստուկացը, հեռուից հասկացար իմ մտածումները:
2 Դուն գիտես իմ նստիլս ու ելլելս, Իմ խորհուրդս հեռուէն կ’իմանաս։
Դու ծանեար զնստել իմ եւ զյառնել իմ. ի միտ առեր զխորհուրդս իմ ի հեռաստանէ:

138:2: դու ծանեար զնստել իմ եւ զյառնել իմ։
2 Դու իմացար իմ նիստուկացը, հեռուից հասկացար իմ մտածումները:
2 Դուն գիտես իմ նստիլս ու ելլելս, Իմ խորհուրդս հեռուէն կ’իմանաս։
zohrab-1805▾ eastern-1994▾ western am▾
138:2138:2 Ты знаешь, когда я сажусь и когда встаю; Ты разумеешь помышления мои издали.
138:3 τὴν ο the τρίβον τριβων of me; mine καὶ και and; even τὴν ο the σχοῖνόν σχοινος of me; mine σὺ συ you ἐξιχνίασας εξιχνιαζω and; even πάσας πας all; every τὰς ο the ὁδούς οδος way; journey μου μου of me; mine προεῖδες προοραω foresee; see previously
138:3 בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day קָ֭רָֽאתִי ˈqārˈāṯî קרא call וַֽ wˈa וְ and תַּעֲנֵ֑נִי ttaʕᵃnˈēnî ענה answer תַּרְהִבֵ֖נִי tarhivˌēnî רהב storm against בְ vᵊ בְּ in נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul עֹֽז׃ ʕˈōz עֹז power
138:3. intellexisti malum meum de longe semitam meam et accubitionem meam eventilastiThou hast understood my thoughts afar off: my path and my line thou hast searched out.
2. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
138:3. On whatever day that I will call upon you: hear me. You will multiply virtue in my soul.
138:3. In the day when I cried thou answeredst me, [and] strengthenedst me [with] strength in my soul.
Thou knowest my downsitting and mine uprising, thou understandest my thought afar off:

138:2 Ты знаешь, когда я сажусь и когда встаю; Ты разумеешь помышления мои издали.
138:3
τὴν ο the
τρίβον τριβων of me; mine
καὶ και and; even
τὴν ο the
σχοῖνόν σχοινος of me; mine
σὺ συ you
ἐξιχνίασας εξιχνιαζω and; even
πάσας πας all; every
τὰς ο the
ὁδούς οδος way; journey
μου μου of me; mine
προεῖδες προοραω foresee; see previously
138:3
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
קָ֭רָֽאתִי ˈqārˈāṯî קרא call
וַֽ wˈa וְ and
תַּעֲנֵ֑נִי ttaʕᵃnˈēnî ענה answer
תַּרְהִבֵ֖נִי tarhivˌēnî רהב storm against
בְ vᵊ בְּ in
נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul
עֹֽז׃ ʕˈōz עֹז power
138:3. intellexisti malum meum de longe semitam meam et accubitionem meam eventilasti
Thou hast understood my thoughts afar off: my path and my line thou hast searched out.
138:3. On whatever day that I will call upon you: hear me. You will multiply virtue in my soul.
138:3. In the day when I cried thou answeredst me, [and] strengthenedst me [with] strength in my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. "Иду, отдыхаю, пути мои" - проявления моей внешней деятельности вне дома - они известны Тебе. Ты наперед знаешь мои будущие слова, мою речь. - "Сзади и спереди Ты объемлешь меня" - или в смысле - Ты всесторонне изучил меня, или в смысле - Ты знаешь не только все, что я сейчас делаю, но и мое прошедшее и будущее.
Adam Clarke: Commentary on the Bible - 1831
139:3: Thou compassest my path - זרית zeritha thou dost winnow, ventilate, or sift my path; and my lying down, רבעי ribi, my lair, my bed.
And art acquainted - Thou treasurest up. This is the import of סכן sachan. Thou hast the whole number of my ways, and the steps I took in them.
Albert Barnes: Notes on the Bible - 1834
139:3: Thou compassest my path ... - Margin, "winnowest." The Hebrew word - זרה zâ râ h - means properly "to scatter," to cast loosely about - as the wind does dust; and then, to winnow - to wit, by throwing grain, when it is thrashed, up to the wind: Isa 30:24; Jer 4:11; Rut 3:2. Then it means "to winnow out;" that is, to winnow out all the chaff, and to leave all the grain - to save all that is valuable. So here it means that God, as it were, "sifted" him. Compare Isa 30:28; Amo 9:9; Luk 22:31. He scattered all that was chaff, or all that was valueless, and saw what there was that was real and substantial. When it is said that he did this in his "path and his lying down," it is meant that he did it in every way; altogether; entirely.
And art acquainted with all my ways - All the paths that I tread; the whole course of my life. All that I do, in all places and at all times, is fully known to thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:3: compassest: or, winnowest, Job 13:26, Job 13:27, Job 14:16, Job 14:17, Job 31:4; Mat 3:12
my path: Psa 139:18, Psa 121:3-8; Gen 28:10-17; Sa2 8:14, Sa2 11:2-5, Sa2 11:27
and art acquainted: Sa2 12:9-12; Pro 5:20, Pro 5:21; Ecc 12:14; Isa 29:15; Jer 23:24; Joh 6:70, Joh 6:71, Joh 13:2, Joh 13:21; Act 5:3, Act 5:4
Geneva 1599
139:3 Thou (b) compassest my path and my lying down, and art acquainted [with] all my ways.
(b) So that they are evidently known to you.
John Gill
139:3 Thou compassest my path and my lying down,.... The Targum adds,
"to study in the law.''
His walk in the daytime, and every step he took, and his lying down at night. It denotes his perfect knowledge of all his actions, day and night; he surrounds every path of man, that they cannot escape his knowledge. Or, "thou winnowest", as some render the word (c); he distinguishes actions; he discerns and separates the good from the bad, or the goodness of an action from the evil and imperfection of it, as in winnowing the wheat is separated from the chaff. Or, "thou measurest my squaring" (d); all his dimensions, his length and breadth, as he lay down in his bed;
and art acquainted with all my ways; the whole of his life and conversation, all his works and doings: God knows all the evil ways and works of his people; he takes notice of them, and chastises for them; and all their good works, and approves and accepts of them; he knows from what principles of faith and love they spring, in what manner they are performed, and with what views, aims, and ends; see Rev_ 2:2, Ps 1:6.
(c) "ventilasti", Pagninus, Montanus; so Tigurine version and Ainsworth. (d) "quadraturam meam spithama mensurasti", Gussetius, p. 775. "spithama metiris", Cocceius.
John Wesley
139:3 Compassest - Thou discernest every step I take. It is a metaphor from soldiers besieging their enemies, and setting watches round about them.
138:3138:3: ՚Ի միտ առեր զխորհուրդս իմ ՚ի հեռաստանէ, զշաւիղս իմ եւ զվիճակս իմ դու քննեցեր.
3 Իմ շաւիղներն ու վիճակը դու քննեցիր, եւ բոլոր ճանապարհներս նախապէս տեսար:
3 Իմ շաւիղս ու պառկիլս կը քննես Ու իմ բոլոր ճամբաներս գիտես։
Զշաւիղս իմ եւ զվիճակս իմ դու քննեցեր. եւ զամենայն ճանապարհս իմ յառաջագոյն տեսեր:

138:3: ՚Ի միտ առեր զխորհուրդս իմ ՚ի հեռաստանէ, զշաւիղս իմ եւ զվիճակս իմ դու քննեցեր.
3 Իմ շաւիղներն ու վիճակը դու քննեցիր, եւ բոլոր ճանապարհներս նախապէս տեսար:
3 Իմ շաւիղս ու պառկիլս կը քննես Ու իմ բոլոր ճամբաներս գիտես։
zohrab-1805▾ eastern-1994▾ western am▾
138:3138:3 Иду ли я, отдыхаю ли Ты окружаешь меня, и все пути мои известны Тебе.
138:4 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be λόγος λογος word; log ἐν εν in γλώσσῃ γλωσσα tongue μου μου of me; mine
138:4 יֹוד֣וּךָ yôḏˈûḵā ידה praise יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole מַלְכֵי־ malᵊḵê- מֶלֶךְ king אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that שָׁ֝מְע֗וּ ˈšāmᵊʕˈû שׁמע hear אִמְרֵי־ ʔimrê- אֵמֶר word פִֽיךָ׃ fˈîḵā פֶּה mouth
138:4. et omnes vias meas intellexisti quia non est eloquium in lingua meaAnd thou hast foreseen all my ways: for there is no speech in my tongue.
3. Thou searchest out my path and my lying down, and art acquainted with all my ways.
138:4. May all the kings of the earth confess to you, O Lord. For they have heard all the words of your mouth.
138:4. All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.
Thou compassest my path and my lying down, and art acquainted [with] all my ways:

138:3 Иду ли я, отдыхаю ли Ты окружаешь меня, и все пути мои известны Тебе.
138:4
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
λόγος λογος word; log
ἐν εν in
γλώσσῃ γλωσσα tongue
μου μου of me; mine
138:4
יֹוד֣וּךָ yôḏˈûḵā ידה praise
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
מַלְכֵי־ malᵊḵê- מֶלֶךְ king
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
שָׁ֝מְע֗וּ ˈšāmᵊʕˈû שׁמע hear
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽיךָ׃ fˈîḵā פֶּה mouth
138:4. et omnes vias meas intellexisti quia non est eloquium in lingua mea
And thou hast foreseen all my ways: for there is no speech in my tongue.
138:4. May all the kings of the earth confess to you, O Lord. For they have heard all the words of your mouth.
138:4. All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.
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Adam Clarke: Commentary on the Bible - 1831
139:4: There is not a word in my tongue - Although (כי ki) there be not a word in my tongue, behold O Jehovah, thou knowest the whole of it, that is, thou knowest all my words before they are uttered as thou knowest all my thoughts while as yet they are unformed.
Albert Barnes: Notes on the Bible - 1834
139:4: For there is not a word in my tongue - All that I say; all that I have power to say; all that I am disposed at any time to say.
But lo, O Lord, thou knowest it altogether - All that pertains to it. What is "said," and what is "meant." Merely to "hear" what is spoken does not imply necessarily a full knowledge of what is said - for it may be false, insincere, hypocritical. God knows exactly what is said and what is "meant."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:4: there is not: Psa 19:14; Job 8:2, Job 38:2, Job 42:3, Job 42:6-8; Zep 1:12; Mal 3:13-16; Mat 12:35-37; Jam 1:26, Jam 3:2-10
thou knowest: Psa 50:19-21; Jer 29:23; Heb 4:12, Heb 4:13
Geneva 1599
139:4 For [there is] not a word in my (c) tongue, [but], lo, O LORD, thou knowest it altogether.
(c) You know my meaning before I speak.
John Gill
139:4 For there is not a word in my tongue,.... Expressed by it or upon it, just ready to be spoken; or, as the Targum,
"when there is no word in my tongue:''
so Aben Ezra,
"before it was perfect in my tongue:''
before it is formed there; while it is in the mind, and not expressed, and even before that;
but, lo, O Lord, thou knowest it altogether; the whole of it, from whence it springs; the reason of it, what is designed, or the ends to be answered by it. The Lord knows the good words of his people, which they speak to him in prayer, even before and while they are speaking them; and what they say to one another in private conversation, Is 65:24. See an instance of words known by Christ before spoken, in Lk 19:31.
138:4138:4: եւ զամենայն ճանապարհս իմ յառաջագոյն տեսե՛ր, զի ո՛չ գոյ նենգութիւն ՚ի լեզուի իմում։
4 Իմացար, որ լեզուիս տակ նենգութիւն չկայ:
4 Վասն զի բնաւ խօսք չկայ իմ լեզուիս վրայ, Ահա, ո՛վ Տէր, դուն ամէնը գիտես։
զի ոչ գոյ [793]նենգութիւն ի լեզուի իմում. ահա դու, Տէր, [794]ծանեար:

138:4: եւ զամենայն ճանապարհս իմ յառաջագոյն տեսե՛ր, զի ո՛չ գոյ նենգութիւն ՚ի լեզուի իմում։
4 Իմացար, որ լեզուիս տակ նենգութիւն չկայ:
4 Վասն զի բնաւ խօսք չկայ իմ լեզուիս վրայ, Ահա, ո՛վ Տէր, դուն ամէնը գիտես։
zohrab-1805▾ eastern-1994▾ western am▾
138:4138:4 Еще нет слова на языке моем, Ты, Господи, уже знаешь его совершенно.
138:5 ἰδού ιδου see!; here I am κύριε κυριος lord; master σὺ συ you ἔγνως γινωσκω know πάντα πας all; every τὰ ο the ἔσχατα εσχατος last; farthest part καὶ και and; even τὰ ο the ἀρχαῖα αρχαιος original; ancient σὺ συ you ἔπλασάς πλασσω contrive; form με με me καὶ και and; even ἔθηκας τιθημι put; make ἐπ᾿ επι in; on ἐμὲ εμε me τὴν ο the χεῖρά χειρ hand σου σου of you; your
138:5 וְ֭ ˈw וְ and יָשִׁירוּ yāšîrˌû שׁיר sing בְּ bᵊ בְּ in דַרְכֵ֣י ḏarᵊḵˈê דֶּרֶךְ way יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that גָ֝דֹ֗ול ˈḡāḏˈôl גָּדֹול great כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
138:5. ecce Domine nosti omnia retrorsum et ante formasti me et posuisti super me manum tuamBehold, O Lord, thou hast known all things, the last and those of old: thou hast formed me, and hast laid thy hand upon me.
4. For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.
138:5. And let them sing in accordance with the ways of the Lord. For great is the glory of the Lord.
138:5. Yea, they shall sing in the ways of the LORD: for great [is] the glory of the LORD.
For [there is] not a word in my tongue, [but], lo, O LORD, thou knowest it altogether:

138:4 Еще нет слова на языке моем, Ты, Господи, уже знаешь его совершенно.
138:5
ἰδού ιδου see!; here I am
κύριε κυριος lord; master
σὺ συ you
ἔγνως γινωσκω know
πάντα πας all; every
τὰ ο the
ἔσχατα εσχατος last; farthest part
καὶ και and; even
τὰ ο the
ἀρχαῖα αρχαιος original; ancient
σὺ συ you
ἔπλασάς πλασσω contrive; form
με με me
καὶ και and; even
ἔθηκας τιθημι put; make
ἐπ᾿ επι in; on
ἐμὲ εμε me
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
138:5
וְ֭ ˈw וְ and
יָשִׁירוּ yāšîrˌû שׁיר sing
בְּ bᵊ בְּ in
דַרְכֵ֣י ḏarᵊḵˈê דֶּרֶךְ way
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
גָ֝דֹ֗ול ˈḡāḏˈôl גָּדֹול great
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
138:5. ecce Domine nosti omnia retrorsum et ante formasti me et posuisti super me manum tuam
Behold, O Lord, thou hast known all things, the last and those of old: thou hast formed me, and hast laid thy hand upon me.
138:5. And let them sing in accordance with the ways of the Lord. For great is the glory of the Lord.
138:5. Yea, they shall sing in the ways of the LORD: for great [is] the glory of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
139:5: Thou hast beset me behind and before - אחור וקדם צרתני achor vekodam tsartani, "The hereafter and the past, thou hast formed me." I think Bishop Horsley's emendation here is just, uniting the two verses together. "Behold thou, O Jehovah, knowest the whole, the hereafter and the past. Thou hast formed me, and laid thy hand upon me."
Albert Barnes: Notes on the Bible - 1834
139:5: Thou hast beset me behind and before - The word rendered "beset" - צור tsû r - means properly to press; to press upon; to compress. It has reference commonly to the siege of a city, or to the pressing on of troops in war; and then it comes to mean to besiege, hem in, closely surround, so that there is no way of escape. This is the idea here - that God was on every side of him; that he could not escape in any direction. He was like a garrison besieged in a city so that there was no means of escape. There is a transition here (not an unnatural one), from the idea of the Omniscience of God to that of His Omnipresence, and the remarks which follow have a main reference to the latter.
And laid thine hand upon me - That is, If I try to escape in any direction I find thine band laid upon me there. Escape is impossible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:5: beset me: Deu 33:27; Job 23:8, Job 23:9
and laid: Exo 24:11; Rev 1:17
Geneva 1599
139:5 Thou hast beset me behind and before, and laid thine (d) hand upon me.
(d) You so guide me with your hand, that I can turn no way, but where you appoint me.
John Gill
139:5 Thou hast beset me behind and before,.... Art on every side of me, all around me, like one besieged in a strait place; so that there is nothing I can think, say, or do, but what is known unto thee. The two Kimchis, father and son, render the word, "thou hast formed me": and interpret it of the formation of his body, of which, in Ps 139:14; see Job 10:8 but it denotes how God compasses men with his presence and providence, so that nothing escapes his knowledge;
and laid thine hand upon me; not his afflicting hand, which sometimes presses hard; though the Targum thus paraphrases it,
"and stirred against me the stroke of thine hand:''
but rather his hand of power and providence, to preserve, protect, and defend him. Or it signifies that he was so near to him that his hand was upon him, and he was perfectly known; as anything is that is before a man, and he has his hand upon.
John Wesley
139:5 Beset me - With thy all - seeing providence. And laid - Thou keepest me, as it were with a strong hand, in thy sight and under thy power.
138:5138:5: Ահա դու Տէր ծանեար զյետին իմ եւ զառաջին իմ, դու ստեղծեր զիս եւ եդիր զձեռն քո ՚ի վերայ իմ։
5 Ահա դու, Տէ՛ր, իմացար իմ սկիզբն ու վերջը, դու ինձ ստեղծեցիր եւ ձեռքդ դրիր ինձ վրայ:
5 Իմ ետեւէս ու առջեւէս զիս պաշարեցիր Եւ քու ձեռքդ իմ վրաս դրիր։
զյետին իմ եւ զառաջին իմ, դու ստեղծեր զիս`` եւ եդիր զձեռն քո ի վերայ իմ:

138:5: Ահա դու Տէր ծանեար զյետին իմ եւ զառաջին իմ, դու ստեղծեր զիս եւ եդիր զձեռն քո ՚ի վերայ իմ։
5 Ահա դու, Տէ՛ր, իմացար իմ սկիզբն ու վերջը, դու ինձ ստեղծեցիր եւ ձեռքդ դրիր ինձ վրայ:
5 Իմ ետեւէս ու առջեւէս զիս պաշարեցիր Եւ քու ձեռքդ իմ վրաս դրիր։
zohrab-1805▾ eastern-1994▾ western am▾
138:5138:5 Сзади и спереди Ты объемлешь меня, и полагаешь на мне руку Твою.
138:6 ἐθαυμαστώθη θαυμαστοω the γνῶσίς γνωσις knowledge; knowing σου σου of you; your ἐξ εκ from; out of ἐμοῦ εμου my ἐκραταιώθη κραταιοω have dominion οὐ ου not μὴ μη not δύνωμαι δυναμαι able; can πρὸς προς to; toward αὐτήν αυτος he; him
138:6 כִּי־ kî- כִּי that רָ֣ם rˈām רום be high יְ֭הוָה [ˈyhwāh] יְהוָה YHWH וְ wᵊ וְ and שָׁפָ֣ל šāfˈāl שָׁפָל low יִרְאֶ֑ה yirʔˈeh ראה see וְ֝ ˈw וְ and גָבֹ֗הַּ ḡāvˈōₐh גָּבֹהַּ high מִ mi מִן from מֶּרְחָ֥ק mmerḥˌāq מֶרְחָק distance יְיֵדָֽע׃ yᵊyēḏˈāʕ ידע know
138:6. super me est scientia et excelsior est non potero ad eamThy knowledge is become wonderful to me: it is high, and I cannot reach to it.
5. Thou hast beset me behind and before, and laid thine hand upon me.
138:6. For the Lord is exalted, and he looks with favor on the humble. But the lofty he knows from a distance.
138:6. Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
Thou hast beset me behind and before, and laid thine hand upon me:

138:5 Сзади и спереди Ты объемлешь меня, и полагаешь на мне руку Твою.
138:6
ἐθαυμαστώθη θαυμαστοω the
γνῶσίς γνωσις knowledge; knowing
σου σου of you; your
ἐξ εκ from; out of
ἐμοῦ εμου my
ἐκραταιώθη κραταιοω have dominion
οὐ ου not
μὴ μη not
δύνωμαι δυναμαι able; can
πρὸς προς to; toward
αὐτήν αυτος he; him
138:6
כִּי־ kî- כִּי that
רָ֣ם rˈām רום be high
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
וְ wᵊ וְ and
שָׁפָ֣ל šāfˈāl שָׁפָל low
יִרְאֶ֑ה yirʔˈeh ראה see
וְ֝ ˈw וְ and
גָבֹ֗הַּ ḡāvˈōₐh גָּבֹהַּ high
מִ mi מִן from
מֶּרְחָ֥ק mmerḥˌāq מֶרְחָק distance
יְיֵדָֽע׃ yᵊyēḏˈāʕ ידע know
138:6. super me est scientia et excelsior est non potero ad eam
Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.
138:6. For the Lord is exalted, and he looks with favor on the humble. But the lofty he knows from a distance.
138:6. Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Твое ведение настолько всеобъемлюще и глубоко, что невольно вызывает благоговейное чувство пред Тобою и сознание невозможности для человека его постигнуть.
Adam Clarke: Commentary on the Bible - 1831
139:6: Such knowledge is too wonderful - I think, with Kennicott, that פלאיה דעת pelaiah daath should be read פלאי הדעת peli haddaath, "This knowledge," ממני mimmenni, "is beyond or above me." This change is made by taking the ה he from the end of פלאיה pelaiah, which is really no word, and joining it with דעת daath; which, by giving it an article, makes it demonstrative, הדעת haddaath, "This knowledge." This kind of knowledye, God's knowledge, that takes in all things, and their reasons, essences, tendencies, and issues, is far beyond me.
Albert Barnes: Notes on the Bible - 1834
139:6: Such knowledge is too wonderful for me - literally, "Wonderful knowledge away from me," or, more than I can comprehend. It is beyond my reach; it surpasses all my powers to comprehend it.
It is high, I cannot attain unto it - It is so exalted that I cannot grasp it; I cannot understand how it can be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:6: knowledge: Psa 40:5, Psa 13:1; Job 11:7-9, Job 26:14, Job 42:3; Pro 30:2-4; Rom 11:33
John Gill
139:6 Such knowledge is too wonderful for me,.... Meaning either the knowledge of himself, such as God had of him, which was vastly superior to what he had of himself; and especially the knowledge of other persons and things, whether visible or invisible, in heaven, earth, or hell; things past, present, and to come; or else the manner in which God knew all this was amazing to him, and quite impenetrable by him; that he did know him, his thoughts, his words and actions, and so those of all others, was easy of belief; but how he should know all this was past his conception, and struck him with the profoundest admiration;
Tit is high; sublime, out of his reach, beyond his comprehension;
I cannot attain unto it; neither to such knowledge, nor to comprehend what it is in God; and how he should have it, and in what manner he exercises it. Kimchi, Jarchi, and Aben Ezra, connect the words with the following, as if the matter of his wonder and astonishment was the omnipresence of God, or where he should find a place to flee from him.
John Wesley
139:6 I cannot - Apprehend in what manner thou dost so presently know all things.
138:6138:6: Սքանչելի՛ եղեւ գիտութիւն քո յինէն, զօրացաւ եւ ո՛չ հանդարտեմ նմա[7694]։ [7694] Ոմանք.Եւ ո՛չ հանդարտեմ սմա։
6 Զարմանալի է քո իմացութիւնն իմ մասին, այնքան զօրեղ, որ չեմ կարող հասու լինել դրան:
6 Այս գիտութիւնը ինծի խիստ զարմանալի է, Բարձր է ու չեմ կրնար հասկնալ զանիկա։
Սքանչելի [795]եղեւ գիտութիւն քո յինէն, զօրացաւ`` եւ ոչ հանդարտեմ սմա:

138:6: Սքանչելի՛ եղեւ գիտութիւն քո յինէն, զօրացաւ եւ ո՛չ հանդարտեմ նմա[7694]։
[7694] Ոմանք.Եւ ո՛չ հանդարտեմ սմա։
6 Զարմանալի է քո իմացութիւնն իմ մասին, այնքան զօրեղ, որ չեմ կարող հասու լինել դրան:
6 Այս գիտութիւնը ինծի խիստ զարմանալի է, Բարձր է ու չեմ կրնար հասկնալ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
138:6138:6 Дивно для меня ведение [Твое], высоко, не могу постигнуть его!
138:7 ποῦ που.1 where? πορευθῶ πορευομαι travel; go ἀπὸ απο from; away τοῦ ο the πνεύματός πνευμα spirit; wind σου σου of you; your καὶ και and; even ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your ποῦ που.1 where? φύγω φευγω flee
138:7 אִם־ ʔim- אִם if אֵלֵ֤ךְ׀ ʔēlˈēḵ הלך walk בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior צָרָ֗ה ṣārˈā צָרָה distress תְּחַ֫יֵּ֥נִי tᵊḥˈayyˌēnî חיה be alive עַ֤ל ʕˈal עַל upon אַ֣ף ʔˈaf אַף nose אֹ֖יְבַי ʔˌōyᵊvay איב be hostile תִּשְׁלַ֣ח tišlˈaḥ שׁלח send יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and תֹ֖ושִׁיעֵ֣נִי ṯˌôšîʕˈēnî ישׁע help יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
138:7. quo ibo ab spiritu tuo et quo a facie tua fugiamWhither shall I go from thy spirit? or whither shall I flee from thy face?
6. knowledge is too wonderful for me; it is high, I cannot attain unto it.
138:7. If I wander into the midst of tribulation, you will revive me. For you extended your hand against the wrath of my enemies. And your right hand has accomplished my salvation.
138:7. Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
Such knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it:

138:6 Дивно для меня ведение [Твое], высоко, не могу постигнуть его!
138:7
ποῦ που.1 where?
πορευθῶ πορευομαι travel; go
ἀπὸ απο from; away
τοῦ ο the
πνεύματός πνευμα spirit; wind
σου σου of you; your
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
ποῦ που.1 where?
φύγω φευγω flee
138:7
אִם־ ʔim- אִם if
אֵלֵ֤ךְ׀ ʔēlˈēḵ הלך walk
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
צָרָ֗ה ṣārˈā צָרָה distress
תְּחַ֫יֵּ֥נִי tᵊḥˈayyˌēnî חיה be alive
עַ֤ל ʕˈal עַל upon
אַ֣ף ʔˈaf אַף nose
אֹ֖יְבַי ʔˌōyᵊvay איב be hostile
תִּשְׁלַ֣ח tišlˈaḥ שׁלח send
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
תֹ֖ושִׁיעֵ֣נִי ṯˌôšîʕˈēnî ישׁע help
יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
138:7. quo ibo ab spiritu tuo et quo a facie tua fugiam
Whither shall I go from thy spirit? or whither shall I flee from thy face?
138:7. If I wander into the midst of tribulation, you will revive me. For you extended your hand against the wrath of my enemies. And your right hand has accomplished my salvation.
138:7. Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Ты, Господи, всеведущ и вездесущ. Ничто, нигде и никогда не может укрыться от Тебя.
Adam Clarke: Commentary on the Bible - 1831
139:7: Whither shall I go from thy Spirit? - Surely רוח ruach in this sense must be taken personally, it certainly cannot mean either breath or wind; to render it so would make the passage ridiculous.
From thy presence? - מפניך mippaneycha, "from thy faces." Why do we meet with this word so frequently in the plural number, when applied to God? And why have we his Spirit, and his appearances or faces, both here? A Trinitarian would at once say, "The plurality of persons in the Godhead is intended;" and who can prove that he is mistaken?
Albert Barnes: Notes on the Bible - 1834
139:7: Whither shall I go from thy spirit? - Where shall I go where thy spirit is not; that is, where thou art not; where there is no God. The word "spirit" here does not refer particularly to the Holy Spirit, but to God "as" a spirit. "Whither shall I go from the all-pervading Spirit - from God, considered as a spirit?" This is a clear statement that God is a "Spirit" (compare Joh 4:24); and that, as a spirit, he is Omnipresent.
Or whither shall I flee from thy presence? - Hebrew, From his face; that is, where he will not be, and will not see me. I cannot find a place - a spot in the universe, where there is not a God, and the same God. Fearful thought to those that hate him - that, much as they may wish or desire it, they can never find a place where there is not a holy God! Comforting to those that love him - that they will never be where they may not find a God - their God; that nowhere, at home or abroad, on land or on the ocean, on earth or above the stars, they will ever reach a world where they will not be in the presence of that God - that gracious Father - who can defend, comfort, guide, and sustain them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:7: Jer 23:23, Jer 23:24; Jon 1:3, Jon 1:10; Act 5:9
Geneva 1599
139:7 Whither shall I go from thy (e) spirit? or whither shall I flee from thy presence?
(e) From your power and knowledge?
John Gill
139:7 Whither shall I go from thy spirit?.... Or, "from thy wind?" which some interpret literally, the wind being God's creature; which he brings out of his treasures, and holds in his fists, and disposes of as he pleases; this takes its circuit through all the points of the heavens, and blows everywhere, more or less. Rather God himself is meant, who is a Spirit, Jn 4:24 not a body, or consisting of corporeal parts, which are only ascribed to him in a figurative sense; and who has something analogous to spirit, being simple and uncompounded, invisible, incorruptible, immaterial, and immortal; but is different from all other spirits, being uncreated, eternal, infinite, and immense; so that there is no going from him, as to be out of his sight; nor to any place out of his reach, nor from his wrath and justice, nor so as to escape his righteous judgment. It may signify his all-conscious mind, his all-comprehending understanding and knowledge, which reaches to all persons, places, and things; compare Is 40:13; with Rom 11:34; though it seems best of all to understand it of the third Person, the blessed Spirit, which proceeds from the Father and the Son; and who is possessed of the same perfections, of omniscience, omnipresence, and immensity, as they are; who is the Creator of the heavens and the earth, and pervades them all; and is the Maker of all men, and is present with them to uphold their souls in life, and there is no going from him; particularly he is in all believers, and dwells with them; nor do they desire to go from him, but deprecate his departure from them;
or whither shall I flee from thy presence? which is everywhere, for God's presence is omnipresence; his powerful presence and providence are with all his creatures, to support and uphold them in being; he is not far from, but near to them; in him they live, move, and have their being: and so there is no fleeing from him or that; and as to his gracious presence, which is with all his people, in all places at the same time; they do not desire to flee from it, but always to have it; and are concerned for it, if at any time it is removed from them, as to their apprehension of it. Or, "from thy face" (e); that is, from Christ, who is the face of Jehovah; the image of the invisible God, the express image of his person, in whom all the perfections of God are displayed; and such a likeness, that he that has seen the one has seen the other; he is the Angel of his face or presence, and who always appears before him, and in whom he is seen. Now there is no fleeing from him, for he is everywhere; where God is, his face is: and a sensible sinner desires to flee to him, and not from him; for there is no other refuge to flee unto for life and salvation but to him; and gracious souls desire to be always with him now, and hope to be for ever with him hereafter; they seek him, the face of God, now, and expect to see it more clearly in the world to come.
(e) "a facie tua", Pagninus, Junius & Tremellius, Piscator.
138:7138:7: Յո՞ երթայց ես յՈգւոյ քումմէ, եւ կամ յերեսաց քոց ես յո՞ փախեայց։
7 Ո՞ւր գնամ ես քո հոգուց, կամ քո դէմքից ո՞ւր փախչեմ:
7 Ո՞ւր երթամ քու Հոգիէդ Եւ քու երեսէդ ո՞ւր փախչիմ։
Յո՞ երթայց ես յՈգւոյ քումմէ, կամ յերեսաց քոց ես յո՞ փախեայց:

138:7: Յո՞ երթայց ես յՈգւոյ քումմէ, եւ կամ յերեսաց քոց ես յո՞ փախեայց։
7 Ո՞ւր գնամ ես քո հոգուց, կամ քո դէմքից ո՞ւր փախչեմ:
7 Ո՞ւր երթամ քու Հոգիէդ Եւ քու երեսէդ ո՞ւր փախչիմ։
zohrab-1805▾ eastern-1994▾ western am▾
138:7138:7 Куда пойду от Духа Твоего, и от лица Твоего куда убегу?
138:8 ἐὰν εαν and if; unless ἀναβῶ αναβαινω step up; ascend εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven σὺ συ you εἶ ειμι be ἐκεῖ εκει there ἐὰν εαν and if; unless καταβῶ καταβαινω step down; descend εἰς εις into; for τὸν ο the ᾅδην αδης Hades πάρει παρειμι here; present
138:8 יְהוָה֮ [yᵊhwāh] יְהוָה YHWH יִגְמֹ֪ר yiḡmˈōr גמר end בַּ֫עֲדִ֥י bˈaʕᵃḏˌî בַּעַד distance יְ֭הוָה [ˈyhwāh] יְהוָה YHWH חַסְדְּךָ֣ ḥasdᵊḵˈā חֶסֶד loyalty לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity מַעֲשֵׂ֖י maʕᵃśˌê מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand אַל־ ʔal- אַל not תֶּֽרֶף׃ tˈeref רפה be slack
138:8. si ascendero in caelum ibi es tu si iacuero in inferno adesIf I ascend into heaven, thou art there: if I descend into hell, thou art present.
7. Whither shall I from thy spirit? or whither shall I flee from thy presence?
138:8. The Lord will provide retribution on my behalf. O Lord, your mercy is forever. Do not disdain the works of your hands.
138:8. The LORD will perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands.
Whither shall I go from thy spirit? or whither shall I flee from thy presence:

138:7 Куда пойду от Духа Твоего, и от лица Твоего куда убегу?
138:8
ἐὰν εαν and if; unless
ἀναβῶ αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
σὺ συ you
εἶ ειμι be
ἐκεῖ εκει there
ἐὰν εαν and if; unless
καταβῶ καταβαινω step down; descend
εἰς εις into; for
τὸν ο the
ᾅδην αδης Hades
πάρει παρειμι here; present
138:8
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
יִגְמֹ֪ר yiḡmˈōr גמר end
בַּ֫עֲדִ֥י bˈaʕᵃḏˌî בַּעַד distance
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
חַסְדְּךָ֣ ḥasdᵊḵˈā חֶסֶד loyalty
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
מַעֲשֵׂ֖י maʕᵃśˌê מַעֲשֶׂה deed
יָדֶ֣יךָ yāḏˈeʸḵā יָד hand
אַל־ ʔal- אַל not
תֶּֽרֶף׃ tˈeref רפה be slack
138:8. si ascendero in caelum ibi es tu si iacuero in inferno ades
If I ascend into heaven, thou art there: if I descend into hell, thou art present.
138:8. The Lord will provide retribution on my behalf. O Lord, your mercy is forever. Do not disdain the works of your hands.
138:8. The LORD will perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12. Если бы вздумал человек скрыться от Тебя в высоких сферах неба или в преисподней, в шеоле - Ты там. "Взять крылья зари" - двигаться с необыкновенной быстротой, наподобие того, как быстро лучи восходящего солнца освещают всю землю от востока до запада. - "Край моря" - Средиземное море, находившееся на западе от Палестины. По представлению и пониманию древних жителей Востока водами этого моря ограничивался весь древний мир с запада. "Рука Твоя поведет меня и удержит меня десница Твоя" - тоже, что и в 5: ст. "Ты... полагаешь на мне руку Твою", т. е. знаешь, что я сделаю, увидишь, что я буду поступать по тому направлению, какое известно Тебе по предвидению, т. е. человек во всякое время, во всяком месте и во всех своих делах является исполнителем предначертаний о нем Господа не в смысле принуждения Богом человека, а в смысле свободного избрания им того пути, который предвидел Он. - "Тьма скроет меня" - если бы я вздумал скрытно действовать, это бесполезно: Тебе все известно, ночь для Тебя также ясна и светла, как день для человека.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother's womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways,
I. Because he is always under his eye. If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both (Jer. xxiii. 24); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God.
1. No flight can remove us out of God's presence: "Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?" God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us: Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, "Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?" A heathen could say, Quocunque te flexeris, ibi Deum videbis occurrentem tibi--Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them. (1.) In heaven: "If I ascend thither, as I hope to do shortly, thou art there, and it will be my eternal bliss to be with thee there." Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this. (2.) In hell--in Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned: If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames), behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev. xiv. 10. (3.) In the remotest corners of this world: "If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal. iv. 2), than which nothing more swift, and flee upon them to the uttermost parts of the sea, or of the earth (Job xxxviii. 12, 13), should I flee to the most distant and obscure islands (the ultima Thule, the Terra incognita), I should find thee there; there shall thy hand lead me, as far as I go, and thy right hand hold me, that I can go no further, that I cannot go out of thy reach." God soon arrested Jonah when he fled to Tarshish from the presence of the Lord.
2. No veil can hide us from God's eye, no, not that of the thickest darkness, v. 11, 12. "If I say, Yet the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning; even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them." When God divided between the light and darkness it was with a reservation of this prerogative, that to himself the darkness and the light should still be both alike. "The darkness darkeneth not from thee, for there is no darkness nor shadow of death where the workers of iniquity may hide themselves." No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies.
II. Because he is the work of his hands. He that framed the engine knows all the motions of it. God made us, and therefore no doubt he knows us; he saw us when we were in the forming, and can we be hidden from him now that we are formed? This argument he insists upon (v. 13-16): "Thou hast possessed my reins; thou art Master of my most secret thoughts and intentions, and the innermost recesses of my soul; thou not only knowest, but governest, them, as we do that which we have possession of; and the possession thou hast of my reins is a rightful possession, for thou coveredst me in my mother's womb, that is, thou madest me (Job x. 11), thou madest me in secret. The soul is concealed form all about us. Who knows the things of a man, save the spirit of a man?" 1 Cor. ii. 11. Hence we read of the hidden man of the heart. But it was God himself that thus covered us, and therefore he can, when he pleases, discover us; when he hid us from all the world he did not intend to hide us from himself. Concerning the formation of man, of each of us,
1. The glory of it is here given to God, entirely to him; for it is he that has made us and not we ourselves. "I will praise thee, the author of my being; my parents were only the instruments of it." It was done, (1.) Under the divine inspection: My substance, when hid in the womb, nay, when it was yet but in fieri--in the forming, an unshapen embryo, was not hidden from thee; thy eyes did see my substance. (2.) By the divine operation. As the eye of God saw us then, so his hand wrought us; we were his work. (3.) According to the divine model: In thy book all my members were written. Eternal wisdom formed the plan, and by that almighty power raised the noble structure.
2. Glorious things are here said concerning it. The generation of man is to be considered with the same pious veneration as his creation at first. Consider it, (1.) As a great marvel, a great miracle we might call it, but that it is done in the ordinary course of nature. We are fearfully and wonderfully made; we may justly be astonished at the admirable contrivance of these living temples, the composition of every part, and the harmony of all together. (2.) As a great mystery, a mystery of nature: My soul knows right well that it is marvellous, but how to describe it for any one else I know not; for I was made in secret, and curiously wrought in the womb as in the lowest parts of the earth, so privately, and so far out of sight. (3.) As a great mercy, that all our members in continuance were fashioned, according as they were written in the book of God's wise counsel, when as yet there was none of them; or, as some read it, and none of them was left out. If any of our members had been wanting in God's book, they would have been wanting in our bodies, but, through his goodness, we have all our limbs and sense, the want of any of which might have made us burdens to ourselves. See what reason we have then to praise God for our creation, and to conclude that he who saw our substance when it was unfashioned sees it now that it is fashioned.
Adam Clarke: Commentary on the Bible - 1831
139:8: If I ascend - Thou art in heaven, in thy glory; in hell, in thy vindictive justice; and in all parts or earth, water, space, place, or vacuity, by thy omnipresence. Wherever I am, there art thou; and where I cannot be, thou art there. Thou fillest the heavens and the earth.
Albert Barnes: Notes on the Bible - 1834
139:8: If I ascend up into heaven - The word "heaven" here, in the original is in the plural number - "heavens," - and includes all that there is above the earth - the highest worlds.
If I make my bed - Properly, "If I strew or spread my couch." If I should seek that as the place where to lie down.
In hell - Hebrew, "Sheol." See the notes at Isa 14:9, where the word is fully explained. The word here refers to the under-world - the abodes of the dead; and, in the apprehension of the psalmist, corresponds in depth with the word "heaven" in height. The two represent all worlds, above and below; and the idea is, that in neither direction, above or below, could he go where God would not be.
Thou art there - Or, more emphatically and impressively in the original, "Thou!" That is, the psalmist imagines himself in the highest heaven, or in the deepest abodes of the dead - and lo! God is there also! he has not gone from "him"! he is still in the presence of the same God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:8: I ascend: Eze 28:12-17; Amo 9:2-4; Oba 1:4
in hell: Job 26:6, Job 34:21, Job 34:22; Pro 15:11; Jon 2:2
Carl Friedrich Keil and Franz Delitzsch
139:8
The future form אסּק, customary in the Aramaic, may be derived just as well from סלק (סלק), by means of the same mode of assimilation as in יסּב = יסבּב, as from נסק (נסק), which latter is certainly only insecurely established by Dan 6:24, להנסקה (cf. להנזקת, Ezra 4:22; הנפּק, Dan 5:2), since the Nun, as in להנעלה, Dan 4:3, can also be a compensation for the resolved doubling (vid., Bernstein in the Lexicon Chrestom. Kirschianae, and Levy s.v. נסק). אם with the simple future is followed by cohortatives (vid., on Ps 73:16) with the equivalent אשּׂא among them: et si stratum facerem (mihi) infernum (accusative of the object as in Is 58:5), etc. In other passages the wings of the sun (Mal 4:2) and of the wind (Ps 18:11) are mentioned, here we have the wings of the morning's dawn. Pennae aurorae, Eugubinus observes (1548), est velocissimus aurorae per omnem mundum decursus. It is therefore to be rendered: If I should lift wings (נשׂא כנפים as in Ezek 10:16, and frequently) such as the dawn of the morning has, i.e., could I fly with the swiftness with which the dawn of the morning spreads itself over the eastern sky, towards the extreme west and alight there. Heaven and Hades, as being that which is superterrestrial and subterrestrial, and the east and west are set over against one another. אחרית ים is the extreme end of the sea (of the Mediterranean with the "isles of the Gentiles"). In Ps 139:10 follows the apodosis: nowhere is the hand of God, which governs everything, to be escaped, for dextera Dei ubique est. ואמר (not ואמר, Ezek 13:15), "therefore I spake," also has the value of a hypothetical protasis: quodsi dixerim. אך and חשׁך belongs together: merae tenebrae (vid: Ps 39:6.); but ישׁוּפני is obscure. The signification secured to it of conterere, contundere, in Gen 3:15; Job 9:17, which is followed by the lxx (Vulgate) καταπατήσει, is inappropriate to darkness. The signification inhiare, which may be deduced as possible from שׁאף, suits relatively better, yet not thoroughly well (why should it not have been יבלעני?). The signification obvelare, however, which one expects to find, and after which the Targum, Symmachus, Jerome, Saadia, and others render it, seems only to be guessed at from the connection, since שׁוּף has not this signification in any other instance, and in favour of it we cannot appeal either to נשׁף - whence נשׁף, which belongs together with נשׁב, נשׁם, and נפשׁ - or to עטף, the root of which is עת (עתה), or to צעף, whence צעיף, which does not signify to cover, veil, but according to Arab. ḍ‛f, to fold, fold together, to double. We must therefore either assign to ישׁוּפני the signification operiat me without being able to prove it, or we must put a verb of this signification in its place, viz., ישׂוּכני (Ewald) or יעוּפני (Bttcher), which latter is the more commendable here, where darkness (חשׁך, synon. עיפה, מעוּף) is the subject: and if I should say, let nothing but darkness cover me, and as night (the predicate placed first, as in Amos 4:13) let the light become about me, i.e., let the light become night that shall surround and cover me (בּעדני, poetic for בּעדי, like תּחתּני in 2 Sam. 22) - the darkness would spread abroad no obscurity (Ps 105:28) that should extend beyond (מן) Thy piercing eye and remove me from Thee. In the word יאיר, too, the Hiphil signification is not lost: the night would give out light from itself, as if it were the day; for the distinction of day and night has no conditioning influence upon God, who is above and superior to all created things (der Uebercreatrliche), who is light in Himself. The two כ are correlative, as e.g., in 3Kings 22:4. חשׁיכה (with a superfluous Jod) is an old word, but אורה (cf. Aramaic אורתּא) is a later one.
John Gill
139:8 If I ascend up into heaven, thou art there,.... No man hath ascended or can ascend to heaven of himself; it is an hyperbolical expression, as are those that follow; none but Christ has ascended to heaven by his own power, who descended from it; saints hope to go there at death, and, when they do, they find God there; that is his habitation, his throne is there, yea, that is his throne; here he keeps court and has his attendants, and here he will be seen and enjoyed by his people to all eternity;
if I make my bed in hell, behold, thou art there; which, if understood of the place of the damned, is a place of torment, and a very unfit one to make a bed in, being a lake burning with fire and brimstone; and where the smoke of their torment ascends for ever, and they have no rest day nor night; their worm never dies, and their fire is not quenched; and even here God is: hell is not only naked before him, and all its inhabitants in his view; but he is here in his powerful presence, keeping the devils in chains of darkness; turning wicked men daily into it, pouring out his wrath upon them, placing and continuing an unpassable gulf between them and happy souls: though rather this is to be understood of the grave, in which sense the word is often used; and so Kimchi, Aben Ezra, and Arama, interpret it of the lowest parts of the earth, as opposed to heaven; the grave is a bed to the saints, where they lie down and rest, and sleep till the resurrection morn, Job 14:12; and here the Lord is watching over and keeping their dust, and will raise it up again at the last day. The Targum is,
"there is thy Word.''
John Wesley
139:8 Hell - If I could hide myself in the lowest parts of the earth.
138:8138:8: Թէ ելանեմ յերկինս՝ դու ա՛նդ ես, եւ թէ իջանեմ ՚ի դժոխս՝ եւ անդր մօ՛տ ես[7695]։ [7695] Ոմանք.Եւ անդ մօտ ես։
8 Եթէ երկինք ելնեմ, այնտեղ ես դու, եթէ դժոխք իջնեմ, դրան էլ մօտ ես:
8 Եթէ երկինք ելլեմ, դուն հոն ես. Եթէ դժոխքը անկողինս ընեմ, ահա դուն հոն ես.
Թէ ելանեմ յերկինս` դու անդ ես. թէ իջանեմ ի դժոխս` եւ անդր մօտ ես:

138:8: Թէ ելանեմ յերկինս՝ դու ա՛նդ ես, եւ թէ իջանեմ ՚ի դժոխս՝ եւ անդր մօ՛տ ես[7695]։
[7695] Ոմանք.Եւ անդ մօտ ես։
8 Եթէ երկինք ելնեմ, այնտեղ ես դու, եթէ դժոխք իջնեմ, դրան էլ մօտ ես:
8 Եթէ երկինք ելլեմ, դուն հոն ես. Եթէ դժոխքը անկողինս ընեմ, ահա դուն հոն ես.
zohrab-1805▾ eastern-1994▾ western am▾
138:8138:8 Взойду ли на небо Ты там; сойду ли в преисподнюю и там Ты.
138:9 ἐὰν εαν and if; unless ἀναλάβοιμι αναλαμβανω take up; take along τὰς ο the πτέρυγάς πτερυξ wing μου μου of me; mine κατ᾿ κατα down; by ὄρθρον ορθρος dawn καὶ και and; even κατασκηνώσω κατασκηνοω nest; camp εἰς εις into; for τὰ ο the ἔσχατα εσχατος last; farthest part τῆς ο the θαλάσσης θαλασσα sea
138:9. si sumpsero pinnas diluculo habitavero in novissimo marisIf I take my wings early in the morning, and dwell in the uttermost parts of the sea:
8. If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there.
If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou:

138:8 Взойду ли на небо Ты там; сойду ли в преисподнюю и там Ты.
138:9
ἐὰν εαν and if; unless
ἀναλάβοιμι αναλαμβανω take up; take along
τὰς ο the
πτέρυγάς πτερυξ wing
μου μου of me; mine
κατ᾿ κατα down; by
ὄρθρον ορθρος dawn
καὶ και and; even
κατασκηνώσω κατασκηνοω nest; camp
εἰς εις into; for
τὰ ο the
ἔσχατα εσχατος last; farthest part
τῆς ο the
θαλάσσης θαλασσα sea
138:9. si sumpsero pinnas diluculo habitavero in novissimo maris
If I take my wings early in the morning, and dwell in the uttermost parts of the sea:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
139:9: If I take the wings of the morning - literally, "I will take the wings of the morning." That is, I will take this as a supposable case; I will imagine what would occur, should I be able to take to myself the wings of the morning, and endeavor to escape "by flight" from the presence of God, or go where he could not pursue me, or where he would not be. The "wings of the morning" evidently mean that by which the light of the morning "seems to fly" - the most rapid object known to us. It is not to be supposed that the psalmist had an idea of the exact velocity of light, but to him that was the most rapid object known; and his language is not the "less" striking because the laws of its flight have become accurately known. The word rendered "morning" refers to the dawn - the daybreak - the Aurora - the "first" beams of the morning light. The beams of light are in fact no swifter then than at any other time of the day, but they seem to be swifter, as they so quickly penetrate the darkness.
And dwell in the uttermost parts of the sea - The end of the sea; that is, the "west," as the sea referred to undoubtedly is the Mediterranean, which was west of Palestine, and which became another name for the west. The idea is, that if he could fly with the rapidity of light, and could be in an instant over the sea, even beyond its remotest border, still God would be there before him. He could not escape from the divine presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:9: If I take: Light has been proved, by many experiments, to travel at the astonishing rate of 194, 188 miles in one second of time; and comes from the sun to the earth, a distance of 95, 513, 794 miles in 8 minutes and nearly 12 seconds! But, could I even fly upon the wings or rays of the morning light, which diffuses itself with such velocity over the globe from east to west, instead of being beyond Thy reach, or by this sudden transition be able to escape Thy notice, Thy arm could still at pleasure pRev_ent or arrest my progress, and I should still be encircled with the immensity of Thy essence. The sentiment in this noble passage is remarkably striking and the description truly sublime.
the wings: Psa 18:10, Psa 19:6; Mal 4:2
dwell: Psa 74:16, Psa 74:17; Isa 24:14-16
John Gill
139:9 If I take the wings of the morning,.... And fly as swift as the morning light to the east, to the extremity of it, as Ben Melech; as far as he could go that way, as swiftly as the wings of the morning could carry him thither; so the morning is represented by the Heathens as having wings (f); or as the rays of the rising sun, called wings for the swiftness of them, Mal 4:2;
and dwell in the uttermost parts of the sea; in the most distant isles of it, in the farthest parts of the world, the sea being supposed the boundary of it: or "in the uttermost parts of the west" (g), as opposed to the morning light and rising sun, which appear in the east; and the sea is often in Scripture put for the west, the Mediterranean sea being to the west of the land of Palestine; and could he go from east to west in a moment, as the above writer observes, there would God be. The Heathens represent Jupiter, their supreme god, as having three eyes, because he reigns in heaven, and in earth, and under the earth (h).
(f) Vid. Cuperi Apotheos. Homeri, p. 177. (g) "in novissimo occidentis", Pagninus. (h) Pausan. Corinthiaca, sive l. 2. p. 129.
John Wesley
139:9 The wings - If I should flee from east to west: for the sea being the western border of Canaan, is often put for the west in scripture. And wings are poetically ascribed to the morning here, as they are elsewhere to the sun, and to the winds.
138:9138:9: Թէ առից զթեւ՛ս իմ ընդ առաւօտս, եւ բնակեցայց յեզերս ծովու[7696]։ [7696] Ոմանք.Եւ թէ առից զթեւս։
9 Եթէ առաւօտեան թեւեր առնեմ ու բնակուեմ ծովի եզերքին,
9 Եթէ արշալոյսին թեւերը առնեմ Եւ ծովուն վերջի ծայրերը բնակիմ
թէ առից զթեւս [796]իմ ընդ առաւօտս, եւ բնակեցայց յեզերս`` ծովու:

138:9: Թէ առից զթեւ՛ս իմ ընդ առաւօտս, եւ բնակեցայց յեզերս ծովու[7696]։
[7696] Ոմանք.Եւ թէ առից զթեւս։
9 Եթէ առաւօտեան թեւեր առնեմ ու բնակուեմ ծովի եզերքին,
9 Եթէ արշալոյսին թեւերը առնեմ Եւ ծովուն վերջի ծայրերը բնակիմ
zohrab-1805▾ eastern-1994▾ western am▾
138:9138:9 Возьму ли крылья зари и переселюсь на край моря,
138:10 καὶ και and; even γὰρ γαρ for ἐκεῖ εκει there ἡ ο the χείρ χειρ hand σου σου of you; your ὁδηγήσει οδηγεω guide με με me καὶ και and; even καθέξει κατεχω retain; detain με με me ἡ ο the δεξιά δεξιος right σου σου of you; your
138:10. etiam ibi manus tua deducet me et tenebit me dextera tuaEven there also shall thy hand lead me: and thy right hand shall hold me.
9. If I take the wings of the morning, and dwell in the uttermost parts of the sea;
If I take the wings of the morning, [and] dwell in the uttermost parts of the sea:

138:9 Возьму ли крылья зари и переселюсь на край моря,
138:10
καὶ και and; even
γὰρ γαρ for
ἐκεῖ εκει there
ο the
χείρ χειρ hand
σου σου of you; your
ὁδηγήσει οδηγεω guide
με με me
καὶ και and; even
καθέξει κατεχω retain; detain
με με me
ο the
δεξιά δεξιος right
σου σου of you; your
138:10. etiam ibi manus tua deducet me et tenebit me dextera tua
Even there also shall thy hand lead me: and thy right hand shall hold me.
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Albert Barnes: Notes on the Bible - 1834
139:10: Even there shall thy hand lead me - I shall find thee there; thy hand would be upon me; I should not have gone from thy presence.
And thy right hand shall hold me - Still hold me; still be laid upon me. I should find myself there, as certainly as here, in thy hand; and in the same sense - either to seize upon me if I went astray, or to protect me, if obedient, supported by thee in all the perils of the flight. God, still the same - the same in all respects - would be with me there as he is here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:10: Psa 63:8, Psa 73:23, Psa 143:9, Psa 143:10; Isa 41:13
Geneva 1599
139:10 Even there shall thy hand (f) lead me, and thy right hand shall hold me.
(f) Your power holds me so fast that there is no way I can escape from you.
John Gill
139:10 Even there shall thy hand lead me,.... For he could not get there with all the assistance of the wings of the morning, could they be had, without the leadings of divine Providence; and when there, being a good man, should experience the leadings of divine grace; let the people of God be where they will, he heads them as a parent his child, teaching him to go; and as a shepherd his flock, into green pastures, and to fountains of living water; he leads to himself, and to his Son by his Spirit; into communion and fellowship with them, and to a participation of all blessings grace; guides them with his counsel, and directs all their ways and going;
and thy right hand shall hold me; the Lord lays hold on his people, and apprehends them for himself, and claims his interest in them; he holds them in his ways, that they slip and fall not; he upholds them with the right hand of his righteousness, and they are safe; and he holds them from going into or on in wrong ways to their hurt.
138:10138:10: Սակայն եւ անդ ձե՛ռն քո առաջնորդեսցէ ինձ, եւ աջ քո ընկալցի զիս։
10 այնտեղ էլ քո ձեռքն ինձ կ’առաջնորդի, եւ աջդ ինձ կ’ընդունի:
10 Հո՛ն ալ քու ձեռքդ ինծի պիտի առաջնորդէ Ու քու աջ ձեռքդ զիս պիտի բռնէ։
սակայն եւ անդ ձեռն քո առաջնորդեսցէ ինձ, եւ աջ քո ընկալցի զիս:

138:10: Սակայն եւ անդ ձե՛ռն քո առաջնորդեսցէ ինձ, եւ աջ քո ընկալցի զիս։
10 այնտեղ էլ քո ձեռքն ինձ կ’առաջնորդի, եւ աջդ ինձ կ’ընդունի:
10 Հո՛ն ալ քու ձեռքդ ինծի պիտի առաջնորդէ Ու քու աջ ձեռքդ զիս պիտի բռնէ։
zohrab-1805▾ eastern-1994▾ western am▾
138:10138:10 и там рука Твоя поведет меня, и удержит меня десница Твоя.
138:11 καὶ και and; even εἶπα επω say; speak ἄρα αρα.2 it follows σκότος σκοτος dark καταπατήσει καταπατεω trample με με me καὶ και and; even νὺξ νυξ night φωτισμὸς φωτισμος illumination ἐν εν in τῇ ο the τρυφῇ τρυφη self-indulgence μου μου of me; mine
138:11. si dixero forte tenebrae operient me nox quoque lux erit circa meAnd I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures.
10. Even there shall thy hand lead me, and thy right hand shall hold me.
Even there shall thy hand lead me, and thy right hand shall hold me:

138:10 и там рука Твоя поведет меня, и удержит меня десница Твоя.
138:11
καὶ και and; even
εἶπα επω say; speak
ἄρα αρα.2 it follows
σκότος σκοτος dark
καταπατήσει καταπατεω trample
με με me
καὶ και and; even
νὺξ νυξ night
φωτισμὸς φωτισμος illumination
ἐν εν in
τῇ ο the
τρυφῇ τρυφη self-indulgence
μου μου of me; mine
138:11. si dixero forte tenebrae operient me nox quoque lux erit circa me
And I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
139:11: Surely the darkness shall cover me - Should I suppose that this would serve to screen me, immediately this darkness is turned into light.
Albert Barnes: Notes on the Bible - 1834
139:11: If I say, Surely the darkness shall cover me - If I seek to find refuge in the darkness of the night so that God would not see me. The word rendered "cover" - שׁוף shû ph - means properly to snap, to gape after; then, to lie in wait for; and then, to attack, or fall upon anyone, unexpectedly. It is rendered "bruise" (twice) in Gen 3:15, "He shall "bruise" thy head, and thou shalt "bruise" his heel;" "breaketh" in Job 9:17, "He "breaketh" me with a tempest;" and in this place "cover." It does not occur elsewhere. Here it means to fall upon; to overpower; to cover. The idea is, If it should come suddenly upon me; if I should be involved in sudden darkness - "as if" the darkness should come and attempt to "snatch" me away from God. All this would be in vain, for it would be, so far as God is concerned, bright day around me.
Even the night shall be light about me - In respect to me. It shall be as if I stood in the full blaze of light. God can see me still; he can mark my goings; he can perceive all that I do as plainly then as at mid-day. This "is" so: and what a thought this is for a wicked man who seeks to escape detection in his crimes by perpetrating them in the night! What a thought for a good man, that in the darkest night of sorrow, when there seems to be nothing but deep midnight, when there appears to be not a ray of light in his dwelling, or on his path that all to the eye of God is as clear as noon-day! For in that night of sorrow God sees him as plainly as in the brightest days of prosperity and joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:11: Surely: Psa 10:11-13, Psa 94:7; Job 22:12-14; Isa 29:15; Jer 23:24
even the night: Job 12:22
Geneva 1599
139:11 If I say, Surely the darkness shall cover me; even the night shall be (g) light about me.
(g) Though darkness is a hinderance to man's sight, yet is serves your eyes as well as the light.
John Gill
139:11 If I say, surely the darkness shall cover me,.... The darkness of a cloud or of the night, so that my actions shall not be seen; that is, if I entertain such a thought in my mind, that what I do in the dark will escape the sight and knowledge of God, and so be emboldened to commit it;
even the night shall be light about me; and make all my works manifest, as light does.
138:11138:11: Ասացի թէ խաւար ուրեմն արդեւք ծածկեաց զիս, կամ գիշեր փոխանակ լուսոյ փափկութեան իմոյ։
11 Ասացի՝ գուցէ խաւարն ինձ ծածկի, կամ գիշերը պատի ինձ իմ վայելքի լոյսի փոխարէն»:
11 Եթէ ըսեմ. «Իրաւցնէ խաւարը զիս պիտի ծածկէ, Այն ատեն գիշերն ալ լոյս կ’ըլլայ իմ բոլորտիքս»։
Ասացի. Խաւար ուրեմն արդեւք ծածկեաց զիս, [797]կամ գիշեր փոխանակ լուսոյ փափկութեան իմոյ:

138:11: Ասացի թէ խաւար ուրեմն արդեւք ծածկեաց զիս, կամ գիշեր փոխանակ լուսոյ փափկութեան իմոյ։
11 Ասացի՝ գուցէ խաւարն ինձ ծածկի, կամ գիշերը պատի ինձ իմ վայելքի լոյսի փոխարէն»:
11 Եթէ ըսեմ. «Իրաւցնէ խաւարը զիս պիտի ծածկէ, Այն ատեն գիշերն ալ լոյս կ’ըլլայ իմ բոլորտիքս»։
zohrab-1805▾ eastern-1994▾ western am▾
138:11138:11 Скажу ли: >;
138:12 ὅτι οτι since; that σκότος σκοτος dark οὐ ου not σκοτισθήσεται σκοτιζω darken ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even νὺξ νυξ night ὡς ως.1 as; how ἡμέρα ημερα day φωτισθήσεται φωτιζω illuminate; enlighten ὡς ως.1 as; how τὸ ο the σκότος σκοτος dark αὐτῆς αυτος he; him οὕτως ουτως so; this way καὶ και and; even τὸ ο the φῶς φως light αὐτῆς αυτος he; him
138:12. nec tenebrae habent tenebras apud te et nox quasi dies lucet similes sunt tenebrae et luxBut darkness shall not be dark to thee, and night shall be light all the day: the darkness thereof, and the light thereof are alike to thee.
11. If I say, Surely the darkness shall overwhelm me, and the light about me shall be night;
If I say, Surely the darkness shall cover me; even the night shall be light about me:

138:11 Скажу ли: <<может быть, тьма скроет меня, и свет вокруг меня {сделается} ночью>>;
138:12
ὅτι οτι since; that
σκότος σκοτος dark
οὐ ου not
σκοτισθήσεται σκοτιζω darken
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
νὺξ νυξ night
ὡς ως.1 as; how
ἡμέρα ημερα day
φωτισθήσεται φωτιζω illuminate; enlighten
ὡς ως.1 as; how
τὸ ο the
σκότος σκοτος dark
αὐτῆς αυτος he; him
οὕτως ουτως so; this way
καὶ και and; even
τὸ ο the
φῶς φως light
αὐτῆς αυτος he; him
138:12. nec tenebrae habent tenebras apud te et nox quasi dies lucet similes sunt tenebrae et lux
But darkness shall not be dark to thee, and night shall be light all the day: the darkness thereof, and the light thereof are alike to thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
139:12: Yea, the darkness hideth not from thee - Darkness and light, ignorance and knowledge, are things that stand in relation to us; God sees equally in darkness as in light; and knows as perfectly, however man is enveloped in ignorance, as if all were intellectual brightness. What is to us hidden by darkness, or unknown through ignorance, is perfectly seen and known by God; because he is all sight, all hearing, all feeling, all soul, all spirit - all in All, and infinite in himself. He lends to every thing; receives nothing from any thing. Though his essence be unimpartible, yet his influence is diffusible through time and through eternity. Thus God makes himself known, seen, heard, felt; yet, in the infinity of his essence, neither angel, nor spirit, nor man can see him; nor can any creature comprehend him, or form any idea of the mode of his existence. And yet vain man would be wise, and ascertain his foreknowledge, eternal purposes, infinite decrees, with all operations of infinite love and infinite hatred, and their objects specifically and nominally, from all eternity, as if himself had possessed a being and powers co-extensive with the Deity! O ye wise fools! Jehovah, the fountain of eternal perfection and love, is as unlike your creeds as he is unlike yourselves, forgers of doctrines to prove that Ithe source of infinite benevolence is a streamlet of capricious love to thousands, while he is an overflowing, eternal, and irresistible tide of hatred to millions of millions both of angels and men! The antiproof of such doctrines is this: he bears with such blasphemies, and does not consume their abettors. "But nobody holds these doctrines." Then I have written against nobody; and have only to add the prayer, May no such doctrines ever disgrace the page of history; or farther dishonor, as they have done, the annals of the Church!
Albert Barnes: Notes on the Bible - 1834
139:12: Yea, the darkness hideth not from thee - Margin, as in Hebrew, "darkeneth not." Darkness does not make darkness to thee. It makes things dark to us; not to him. So it is in natural darkness; so in moral darkness ness. It seems dark to us; it is not so to him. Things appear dark to us - disappointment, bereavement, trouble, care, losses; but all is light to God. The existence of sin and suffering on the earth seems dark to us; not to him, for he sees the reasons and the end of all.
But the night shineth as the day - One is as bright and clear to him as the other.
The darkness and the light are both alike to thee - Margin, as in Hebrew, "As is the darkness so is the light." To thee there is no difference. All is light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:12: the darkness: Exo 14:20, Exo 20:21; Job 26:6, Job 34:22; Dan 2:22; Heb 4:13
hideth not: Heb. darkeneth not
the darkness: etc. Heb. as is the darkness, so is the light
John Gill
139:12 Yea, the darkness hideth not from thee,.... Any thing that is done by men in it; or "darkeneth not from thee" (i), or causeth such darkness as to hinder the sight of any action committed. The Targum is,
"from thy Word;''
see Heb 4:12;
but the night shineth as the day; or "enlightens as the day" (k), gives as much light with respect to God as the day does;
the darkness and the light are both alike to thee; as is the one, so is the other: the day gives him no more light than the night, and the night no more darkness than the day; he sees as well, as clearly and distinctly, in the one as in the other. The psalmist expresses the same thing in different words three or four times, as Kimchi observes, to show that so the Lord is, that thus it is with him; he has as clear a discerning of all things done in the darkest night as at bright noon day; see Job 34:21.
(i) "non obscurabit a te", Montanus; "non obtenebrant", Gejerus; so Michaelis. (k) "illustrat", Junius & Tremellius; "illuminabit", Gejerus Michaelis; so Ainsworth.
138:12138:12: Խաւարն՝ ՚ի քէն ո՛չ խաւարանայ, եւ գիշերն որպէս տիւ լուսաւո՛ր եղիցի, եւ խաւար նորա որպէս եւ լոյս նորա[7697]։ [7697] Ոմանք.Խաւարն քեզ ո՛չ խաւարեսցի... եւ խաւար նորա որպէս լոյս նմա։
12 Խաւարը քեզ համար խաւար չի լինի, եւ գիշերը լուսաւոր ցերեկ կը դառնայ, ու նրա մթութիւնն ինչպէս լոյս կ’երեւայ:
12 Մութն ալ քեզի խաւար չէ, Հապա գիշերը ցորեկի պէս լուսաւոր կ’ըլլայ։Խաւարը եւ լոյսը միեւնոյն բանն են քու առջեւդ։
Խաւարն` ի քէն ոչ խաւարանայ, եւ գիշերն որպէս տիւ լուսաւոր եղիցի, եւ [798]խաւար նորա որպէս զլոյս նորա:

138:12: Խաւարն՝ ՚ի քէն ո՛չ խաւարանայ, եւ գիշերն որպէս տիւ լուսաւո՛ր եղիցի, եւ խաւար նորա որպէս եւ լոյս նորա[7697]։
[7697] Ոմանք.Խաւարն քեզ ո՛չ խաւարեսցի... եւ խաւար նորա որպէս լոյս նմա։
12 Խաւարը քեզ համար խաւար չի լինի, եւ գիշերը լուսաւոր ցերեկ կը դառնայ, ու նրա մթութիւնն ինչպէս լոյս կ’երեւայ:
12 Մութն ալ քեզի խաւար չէ, Հապա գիշերը ցորեկի պէս լուսաւոր կ’ըլլայ։Խաւարը եւ լոյսը միեւնոյն բանն են քու առջեւդ։
zohrab-1805▾ eastern-1994▾ western am▾
138:12138:12 но и тьма не затмит от Тебя, и ночь светла, как день: как тьма, так и свет.
138:13 ὅτι οτι since; that σὺ συ you ἐκτήσω κταομαι acquire τοὺς ο the νεφρούς νεφρος emotion μου μου of me; mine κύριε κυριος lord; master ἀντελάβου αντιλαμβανω relieve; lay hold of μου μου of me; mine ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant μητρός μητηρ mother μου μου of me; mine
138:13. quoniam tu possedisti renes meos orsusque es me in utero matris meaeFor thou hast possessed my reins: thou hast protected me from my mother's womb.
12. Even the darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike .
Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light [are] both alike:

138:12 но и тьма не затмит от Тебя, и ночь светла, как день: как тьма, так и свет.
138:13
ὅτι οτι since; that
σὺ συ you
ἐκτήσω κταομαι acquire
τοὺς ο the
νεφρούς νεφρος emotion
μου μου of me; mine
κύριε κυριος lord; master
ἀντελάβου αντιλαμβανω relieve; lay hold of
μου μου of me; mine
ἐκ εκ from; out of
γαστρὸς γαστηρ stomach; pregnant
μητρός μητηρ mother
μου μου of me; mine
138:13. quoniam tu possedisti renes meos orsusque es me in utero matris meae
For thou hast possessed my reins: thou hast protected me from my mother's womb.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16. "Устроил внутренности" - Тебе известна моя природа, мой состав как душевный, психический, так и внешний, физический. - "Соткал меня во чреве матери" - организм человека со всеми его членами представляется стройным и сложным в своем строении наподобие хитрых и узорных тканей, где каждая нитка и линия служат общему рисунку и прочности ткани. Тебе известны мои "кости, когда я был созидаем во глубине утробы". Твое знание меня - полно и глубоко, оно обнимает не только мое внешнее строение, мой внешний вид, но и внутренние мои органы, мои кости еще с самого момента их образования и развития в утробе матери. - "Зародыш мой видели очи Твои" - Ты знаешь мой первоначальный состав, который, как зерно для растения, заключает в себе его будущий вид и ценность, т. е. Ты знаешь все, что из меня должно произойти. - "В Твоей книге записаны все дни, для меня назначенные" - Ты знаешь срок, продолжительность моей жизни еще ранее, чем я родился.
Adam Clarke: Commentary on the Bible - 1831
139:13: Thou hast possessed my reins - As the Hebrews believed that the reins were the first part of the human fetus that is formed, it may here mean, thou hast laid the foundation of my being.
Albert Barnes: Notes on the Bible - 1834
139:13: For thou hast possessed my reins - The word here rendered "possessed" means properly to "set upright," to "erect," and hence, the derivative of the verb is applied to a cane or reed, as being erect. Then the word means to found, to create, Gen 14:19, Gen 14:22 - as the heavens and the earth; and then, to get, to gain, to purchase, etc. Here the word seems to be used in its original sense, to make, create, etc. The idea is, not as in our translation, that God "possessed" or "owned" them but that he had "made" them, and that, "therefore," he knew all about them. The word "reins" means literally the "kidneys;" and then, it comes to denote the inward part, the mind, the soul, the seat of the desires, affections, and passions. Jer 11:20. See Psa 7:9, note; Job 19:27, note. The meaning here is, that God had made him; that the innermost recesses of his being had been constituted as they are by God; and that, "therefore," he must be able to see all that there is in the very depths of the soul, however it may be hidden from the eye of man.
Thou hast covered me in my mother's womb - The word here rendered "cover" means properly to interweave; to weave; to knit together, and the literal translation would be, "Thou hast "woven" me in my mother's womb, meaning that God had put his parts together, as one who weaves cloth, or who makes a basket. So it is rendered by DeWette and by Gesenius (Lexicon). The original word has, however, also the idea of protecting, as in a booth or hut, woven or knit together - to wit, of boughs and branches. The former signification best suits the connection; and then the sense would be, that as God had made him - as he had formed his members, and united them in a bodily frame and form before he was born - he must be able to understand all his thoughts and feelings. As he was not concealed from God before he saw the light, so he could not be anywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:13: For thou: Job 10:9-12
covered me: Psa 22:9, Psa 22:10, Psa 71:6; Job 31:15; Isa 44:2, Isa 46:3; Jer 1:5
Carl Friedrich Keil and Franz Delitzsch
139:13
The fact that man is manifest to God even to the very bottom of his nature, and in every place, is now confirmed from the origin of man. The development of the child in the womb was looked upon by the Israelitish Chokma as one of the greatest mysteries, Eccles 11:5; and here the poet praises this coming into being as a marvellous work of the omniscient and omnipresent omnipotence of God. קנה here signifies condere; and סכך not: to cover, protect, as in Ps 140:8; Job 40:22, prop. to cover with network, to hedge in, but: to plait, interweave, viz., with bones, sinews, and veins, like שׂכך in Job 10:11. The reins are made specially prominent in order to mark the, the seat of the tenderest, most secret emotions, as the work of Him who trieth the heart and the reins. The προσευχή becomes in Ps 139:14 the εὐχαριστία: I give thanks unto Thee that I have wonderfully come into being under fearful circumstances, i.e., circumstances exciting a shudder, viz., of astonishment (נוראות as in Ps 65:6). נפלה (= נפלא) is the passive to הפלה, Ps 4:4; Ps 17:7. Hitzig regards נפליתה (Thou hast shown Thyself wonderful), after the lxx, Syriac, Vulgate, and Jerome, as the only correct reading; but the thought which is thereby gained comes indeed to be expressed in the following line, Ps 139:14, which sinks down into tautology in connection with this reading. `otsem (collectively equivalent to עצמים, Eccles 11:5) is the bones, the skeleton, and, starting from that idea, more generally the state of being as a sum-total of elements of being. אשׁר, without being necessarily a conjunction (Ew. 333, a), attaches itself to the suffix of עצמי. רקּם, "to be worked in different colours, or also embroidered," of the system of veins ramifying the body, and of the variegated colouring of its individual members, more particularly of the inward parts; perhaps, however, more generally with a retrospective conception of the colours of the outline following the undeveloped beginning, and of the forming of the members and of the organism in general.
(Note: In the Talmud the egg of a bird or of a reptile is called מרקּמת, when the outlines of the developed embryo are visible in it; and likewise the mole (mola), when traces of human; organization can be discerned in it.)
The mother's womb is here called not merely סתר (cf. Aeschylus' Eumenides, 665: ἐν σκοτοισι νηδύος τεθραμμένη, and the designation of the place where the foetus is formed as "a threefold darkness' in the Koran, Sur. xxxix. 8), the ē of which is retained here in pause (vid., Bttcher, Lehrbuch, 298), but by a bolder appellation תּחתּיּות ארץ, the lowest parts of the earth, i.e., the interior of the earth (vid., on Ps 63:10) as being the secret laboratory of the earthly origin, with the same retrospective reference to the first formation of the human body out of the dust of the earth, as when Job says, Job 1:21 : "naked came I out of my mother's womb, and naked shall I return thither" - שׁמּה, viz., εἰς τὴν γῆν τὴν μητέρα πάντων, Sir. 40:1. The interior of Hades is also called בּטן שׁאול in Jon 2:2, Sir. 51:5. According to the view of Scripture the mode of Adam's creation is repeated in the formation of every man, Job 33:6, cf. Job 33:4. The earth was the mother's womb of Adam, and the mother's womb out of which the child of Adam comes forth is the earth out of which it is taken.
Ps 139:16
The embryo folded up in the shape of an egg is here called גּלם, from גּלם, to roll or wrap together (cf. glomus, a ball), in the Talmud said of any kind of unshapen mass (lxx ἀκατέργαστον, Symmachus ἀμόρφωτον) and raw material, e.g., of the wood or metal that is to be formed into a vessel (Chullin 25a, to which Saadia has already referred).
(Note: Epiphanius, Haer, xxx. 31, says the Hebrew γολμη signifies the peeled grains of spelt or wheat before they are mixed up and backed, the still raw (only bruised) flour-grains - a signification that can now no longer be supported by examples.)
As to the rest, compare similar retrospective glances into the embryonic state in Job 10:8-12, 2 Macc. 7:22f. (Psychology, S. 209ff., tr. pp. 247f.). On the words in libro tuo Bellarmine makes the following correct observation: quia habes apud te exemplaria sive ideas omnium, quomodo pictor vel sculptor scit ex informi materia quid futurum sit, quia videt exemplar. The signification of the future יכּתבוּ is regulated by ראוּ, and becomes, as relating to the synchronous past, scribebantur. The days יצּרוּ, which were already formed, are the subject. It is usually rendered: "the days which had first to be formed." If יצּרוּ could be equivalent to ייצּרוּ, it would be to be preferred; but this rejection of the praeform. fut. is only allowed in the fut. Piel of the verbs Pe Jod, and that after a Waw convertens, e.g., ויּבּשׁ = וייבּשׁ, Nahum 1:4 (cf. Caspari on Obad 1:11).
(Note: But outside the Old Testament it also occurs in the Pual, though as a wrong use of the word; vide my Anekdota (1841), S. 372f.)
Accordingly, assuming the original character of the לא in a negative signification, it is to be rendered: The days which were (already) formed, and there was not one among them, i.e., when none among them had as yet become a reality. The suffix of כּלּם points to the succeeding ימים, to which יצּרוּ is appended as an attributive clause; ולא אחד בּהם is subordinated to this יצּרוּ: cum non or nondum (Job 22:16) unus inter eos = unus eorum (Ex 14:28) esset. But the expression (instead of ועוד לא היה or טרם יהיה) remains doubtful, and it becomes a question whether the Ker ולו (vid., on Ps 100:3), which stands side by side with the Chethb ולא (which the lxx, Aquila, Symmachus, Theodotion, the Targum, Syriac, Jerome, and Saadia follow), is not to be preferred. This ולו, referred to גלמי, gives the acceptable meaning: and for it (viz., its birth) one among them (these days), without our needing to make any change in the proposed exposition down to יצרו. We decide in favour of this, because this ולו אחד בהם does not, as ולא אחד בהם, make one feel to miss any היה, and because the ולי which begins Ps 139:17 connects itself to it by way of continuation. The accentuation has failed to discern the reference of כלם to the following ימים, inasmuch as it places Olewejored against יכתבו. Hupfeld follows this accentuation, referring כלם back to גלמי as a coil of days of one's life; and Hitzig does the same, referring it to the embryos. But the precedence of the relative pronoun occurs in other instances also,
(Note: The Hebrew poet, says Gesenius (Lehrgebude, S. 739f.), sometimes uses the pronoun before the thing to which it referred has even been spoken of. This phenomenon belongs to the Hebrew style generally, vid., my Anekdota (1841), S. 382.)
and is devoid of all harshness, especially in connection with כּלּם, which directly signifies altogether (e.g., Is 43:14).
Tit is the confession of the omniscience that is united with the omnipotence of God, which the poet here gives utterance to with reference to himself, just as Jahve says with reference to Jeremiah, Jer 1:5. Among the days which were preformed in the idea of God (cf. on יצרו, Is 22:11; Is 37:26) there was also one, says the poet, for the embryonic beginning of my life. The divine knowledge embraces the beginning, development, and completion of all things (Psychology, S. 37ff., tr. pp. 46ff.). The knowledge of the thoughts of God which are written in the book of creation and revelation is the poet's cherished possession, and to ponder over them is his favourite pursuit: they are precious to him, יקרוּ (after Ps 36:8), not: difficult of comprehension (schwerbegreiflich, Maurer, Olshausen), after Dan 2:11, which would surely have been expressed by עמקוּ (Ps 92:6), more readily: very weighty (schwergewichtig, Hitzig), but better according to the prevailing Hebrew usage: highly valued (schwergewerthet), cara.
(Note: It should be noted that the radical idea of the verb, viz., being heavy (German schwer), is retained in all these renderings. - Tr.)
"Their sums" are powerful, prodigious (Ps 40:6), and cannot be brought to a summa summarum. If he desires to count them (fut. hypothet. as in Ps 91:7; Job 20:24), they prove themselves to be more than the sand with its grains, that is to say, innumerable. He falls asleep over the pondering upon them, wearied out; and when he wakes up, he is still with God, i.e., still ever absorbed in the contemplation of the Unsearchable One, which even the sleep of fatigue could not entirely interrupt. Ewald explains it somewhat differently: if I am lost in the stream of thoughts and images, and recover myself from this state of reverie, yet I am still ever with Thee, without coming to an end. But it could only perhaps be interpreted thus if it were העירותי or התעוררתּי. Hofmann's interpretation is altogether different: I will count them, the more numerous than the sand, when I awake and am continually with Thee, viz., in the other world, after the awaking from the sleep of death. This is at once impossible, because הקיצתי cannot here, according to its position, be a perf. hypotheticum. Also in connection with this interpretation עוד would be an inappropriate expression for "continually," since the word only has the sense of the continual duration of an action or a state already existing; here of one that has not even been closed and broken off by sleep. He has not done; waking and dreaming and waking up, he is carried away by that endless, and yet also endlessly attractive, pursuit, the most fitting occupation of one who is awake, and the sweetest (cf. Jer 31:26) of one who is asleep and dreaming.
Geneva 1599
139:13 For thou hast (h) possessed my reins: thou hast covered me in my mother's womb.
(h) You have made me in all parts and therefore must know me.
John Gill
139:13 For thou hast possessed my reins,.... His thoughts and counsels, the reins being the seat of instruction and counsel; hence God is called the trier of the reins, and searcher of the hearts of the children of men; he is the possessor or master of their most secret thoughts, and thoroughly knows them; see Ps 7:9; they are also the seat of the affections, which are naturally sinful and inordinate, and set upon carnal and earthly things; but the Lord possesses and engrosses the affections of his people in the best sense, Ps 73:25; moreover the reins are the seat of lust, the bed in which it is conceived and brought forth, and God knows the first motions of it there; and that the imagination of the thought of man's heart is evil continually, Gen 6:5;
thou hast covered me in my mother's womb; with the secundine, or afterbirth, in which he carefully wrapped him, a proof of his knowledge of him, and care for him in the womb; or with skin and flesh he covered his bones with as they grew there; see Job 10:11; or the sense is, he protected and defended him in his embryo state, and when ripe for birth took him out from thence, and held him up ever since, Ps 22:9; he had his eye on him when no other eye could see him, not even his mother that bare him, and before ever he himself saw light. The Targum is,
"thou hast founded me in my mother's womb.''
138:13138:13: Դու ստացար զերիկամունս իմ, եւ ընկալար զիս յորովայնէ մօր իմոյ։
13 Դո՛ւ ստեղծեցիր երիկամներն իմ, եւ մօրս որովայնից ինձ ընդունեցիր:
13 Վասն զի դուն ստեղծեցիր* իմ երիկամունքներս Ու իմ մօրս որովայնին մէջ դո՛ւն զիս ծածկեցիր։
Դու ստացար զերիկամունս իմ, եւ [799]ընկալար զիս յորովայնէ`` մօր իմոյ:

138:13: Դու ստացար զերիկամունս իմ, եւ ընկալար զիս յորովայնէ մօր իմոյ։
13 Դո՛ւ ստեղծեցիր երիկամներն իմ, եւ մօրս որովայնից ինձ ընդունեցիր:
13 Վասն զի դուն ստեղծեցիր* իմ երիկամունքներս Ու իմ մօրս որովայնին մէջ դո՛ւն զիս ծածկեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
138:13138:13 Ибо Ты устроил внутренности мои и соткал меня во чреве матери моей.
138:14 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ὅτι οτι since; that φοβερῶς φοβερως wonderful; wonders τὰ ο the ἔργα εργον work σου σου of you; your καὶ και and; even ἡ ο the ψυχή ψυχη soul μου μου of me; mine γινώσκει γινωσκω know σφόδρα σφοδρα vehemently; tremendously
138:14. confitebor tibi quoniam terribiliter magnificasti me mirabilia opera tua et anima mea novit nimisI will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well.
13. For thou hast possessed my reins: thou hast covered me in my mother’s womb.
For thou hast possessed my reins: thou hast covered me in my mother' s womb:

138:13 Ибо Ты устроил внутренности мои и соткал меня во чреве матери моей.
138:14
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
ὅτι οτι since; that
φοβερῶς φοβερως wonderful; wonders
τὰ ο the
ἔργα εργον work
σου σου of you; your
καὶ και and; even
ο the
ψυχή ψυχη soul
μου μου of me; mine
γινώσκει γινωσκω know
σφόδρα σφοδρα vehemently; tremendously
138:14. confitebor tibi quoniam terribiliter magnificasti me mirabilia opera tua et anima mea novit nimis
I will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
139:14: I am fearfully and wonderfully made - The texture of the human body is the most complicated and curious that can be conceived. It is, indeed, wonderfully made; and it is withal so exquisitely nice and delicate, that the slightest accident may impair or destroy in a moment some of those parts essentially necessary to the continuance of life; therefore, we are fearfully made. And God has done so to show us our frailty, that we should walk with death, keeping life in view; and feel the necessity of depending on the all-wise and continual superintending care and providence of God.
Albert Barnes: Notes on the Bible - 1834
139:14: I will praise thee - I will not merely admire what is so great and marvelous, but I will acknowledge thee in a public manner as wise, and holy, and good: as entitled to honor, love, and gratitude.
For I am fearfully and wonderfully made - The word rendered "fearfully" means properly "fearful things;" things suited to produce fear or Rev_erence. The word rendered "wonderfully made" means properly to distinguish; to separate. The literal translation of this - as near as can be given - would be, "I am distinguished by fearful things;" that is, by things in my creation which are suited to inspire awe. I am distinguished among thy works by things which tend to exalt my ideas of God, and to fill my soul with Rev_erent and devout feelings. The idea is, that he was "distinguished" among the works of creation, or so "separated" from other things in his endowments as to work in the mind a sense of awe. He was made different from inanimate objects, and from the brute creation; he was "so" made, in the entire structure of his frame, as to fill the mind with wonder. The more anyone contemplates his own bodily formation, and becomes acquainted with the anatomy of the human frame, and the more he understands of his mental organization, the more he will see the force and propriety of the language used by the psalmist.
Marvellous are thy works - Fitted are they to excite wonder and admiration. The particular reference here is to his own formation; but the same remark may be made of the works of God in general.
And that my soul knoweth right well - Margin, as in Hebrew, "greatly." I am fully convinced of it. I am deeply impressed by it. We can see clearly that the works of God are "wonderful," even if we can understand nothing else about them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:14: for I am fearfully: Gen 1:26, Gen 1:27
marvellous: Psa 92:4, Psa 92:5, Psa 104:24, Psa 111:2; Job 5:9; Rev 15:3
right well: Heb. greatly
Geneva 1599
139:14 I will praise thee; for I am (i) fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well.
(i) Considering your wonderful work in forming me, I cannot but praise you and fear your mighty power.
John Gill
139:14 I will praise thee; for I am fearfully and wonderfully made,.... the formation of man is not of himself, nor of his parents, but of God, and is very wonderful in all its parts; it has been matter of astonishment to many Heathens, as Galen and others, who have, with any carefulness, examined the structure and texture of the human body, the exact symmetry and just proportion of all its parts, their position and usefulness; holy every bone, muscle, artery, nerve and fibre, are nicely framed and placed to answer their designed end; particularly the eye and ear, the exquisite make of them for sight and sound, have filled the most diligent inquirers into nature with amazement and wonder, and are a full proof of the wisdom and knowledge of God; see Ps 94:9; no man has cause to reproach his parents, nor blame the Former of all things for making him thus, but on the contrary should praise the Lord, as David did, who has given him life and breath, and all things; or own and confess (l), as the word may be rendered, that he is in various surprising instances a wonder of nature; see Is 45:9. R. Moses in Aben Ezra thinks David is speaking of the first father, or the first Adam; who was wonderfully made of the dust of the earth, and had a living soul breathed into him; was made after the image of God, holy and upright: but rather he speaks of Christ, the second Adam, his antitype, who as man is a creature of God's make, and was wonderfully made, even of a virgin, without the use and knowledge of man; is the stone cut out of the mountain without hands, the tabernacle which God pitched and not man; was produced by the power of the Holy Ghost, was born without sin, which no man is, and united personally to the Son of God, and is the great mystery of godliness; and his name is justly called Wonderful, Is 9:6. Cocceius interprets this passage of God's separating act of David, and so of others in election; which is a wonderful setting apart of than for himself, as the word is used Ps 4:3; it is the effect of amazing love, and to be ascribed to the sovereignty of God, and the unsearchable riches of his grace; but this seems not to be intended here, though it is a marvellous act, as all the works of God are, as follows; rather, since the word may be rendered, "I am wonderfully separated" (m), it may be interpreted of his being separated in his mother's womb from the rest of the mass and matter of her blood, and formed from thence; which was done in a secret, unknown, and marvellous way and manner;
marvellous are thy works; of creation, providence, sustentation of all creatures, the government of the world, the redemption of mankind, the work of grace and conversion, the perseverance of the saints, and their eternal salvation;
and that my soul knoweth right well: having diligently sought them out, and having such a distinct knowledge of them as to be capable of talking of them, and of showing them to others, and pointing out the wonders, beauties, and excellencies of them; see Ps 111:2; however, he well and perfectly knew, or knew so much of them that they were very wonderful and amazing: some connect the word rendered "right well", which signifies "greatly", or "exceedingly", not with his knowledge, but with the marvellous works known; and take the sense to be, that he knew them to be greatly or exceedingly wonderful; so R. Moses in Aben Ezra, Kimchi, and Ben Melech.
(l) "confitebor tibi", V. L. Pagninus, Montanus; "confiteor", Tigurine version, Cocceius, Michaelis. (m) "tremendis modis separatus sum", Cocceius; so Gussetius, p. 676, 677.
138:14138:14: Խոստովան եղէց քեզ Տէր զի ահեղ եւ սքանչելի՛ ես. սքանչելի են գործք քո, եւ անձն իմ գիտաց յոյժ[7698]։ [7698] ՚Ի լուս՛՛.Եւ անձն քո սիրեաց յոյժ. համաձայն բազմաց ՚ի բնաբ՛՛։
14 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, քանզի ահեղ ու սքանչելի ես դու, սքանչելի են գործերը քո, որոնք ես շատ սիրեցի:
14 Կը գոհանամ քեզմէ, Որ ահաւոր ու զարմանալի կերպով ստեղծուեցայ։Քու գործերդ զարմանալի են Ու իմ անձս աղէկ գիտէ։
Խոստովան եղէց քեզ, Տէր, զի [800]ահեղ եւ սքանչելի ես``. սքանչելի են գործք քո, եւ անձն իմ գիտաց յոյժ:

138:14: Խոստովան եղէց քեզ Տէր զի ահեղ եւ սքանչելի՛ ես. սքանչելի են գործք քո, եւ անձն իմ գիտաց յոյժ[7698]։
[7698] ՚Ի լուս՛՛.Եւ անձն քո սիրեաց յոյժ. համաձայն բազմաց ՚ի բնաբ՛՛։
14 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, քանզի ահեղ ու սքանչելի ես դու, սքանչելի են գործերը քո, որոնք ես շատ սիրեցի:
14 Կը գոհանամ քեզմէ, Որ ահաւոր ու զարմանալի կերպով ստեղծուեցայ։Քու գործերդ զարմանալի են Ու իմ անձս աղէկ գիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
138:14138:14 Славлю Тебя, потому что я дивно устроен. Дивны дела Твои, и душа моя вполне сознает это.
138:15 οὐκ ου not ἐκρύβη κρυπτω hide τὸ ο the ὀστοῦν οστεον bone μου μου of me; mine ἀπὸ απο from; away σοῦ σου of you; your ὃ ος who; what ἐποίησας ποιεω do; make ἐν εν in κρυφῇ κρυφη secretly καὶ και and; even ἡ ο the ὑπόστασίς υποστασις essence; substructure μου μου of me; mine ἐν εν in τοῖς ο the κατωτάτοις κατωτατος the γῆς γη earth; land
138:15. non sunt operta ossa mea a te quibus factus sum in abscondito imaginatus sum in novissimis terraeMy bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth.
14. I will give thanks unto thee; for I am fearfully and wonderfully made: wonderful are thy works; and that my soul knoweth right well.
I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well:

138:14 Славлю Тебя, потому что я дивно устроен. Дивны дела Твои, и душа моя вполне сознает это.
138:15
οὐκ ου not
ἐκρύβη κρυπτω hide
τὸ ο the
ὀστοῦν οστεον bone
μου μου of me; mine
ἀπὸ απο from; away
σοῦ σου of you; your
ος who; what
ἐποίησας ποιεω do; make
ἐν εν in
κρυφῇ κρυφη secretly
καὶ και and; even
ο the
ὑπόστασίς υποστασις essence; substructure
μου μου of me; mine
ἐν εν in
τοῖς ο the
κατωτάτοις κατωτατος the
γῆς γη earth; land
138:15. non sunt operta ossa mea a te quibus factus sum in abscondito imaginatus sum in novissimis terrae
My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
139:15: My substance was not hid from thee - עצמי atsmi, my bones or skeleton.
Curiously wrought - רקמתי rukkamti, embroidered, made of needlework. These two words, says Bishop Horsley, describe the two principal parts of which the human body is composed; the bony skeleton, the foundation of the whole; and the external covering of muscular flesh, tendons, veins, arteries, nerves, and skin; a curious web of fibres. On this passage Bishop Lowth has some excellent observations: "In that most perfect hymn, where the immensity of the omnipresent Deity, and the admirable wisdom of the Divine Artificer in framing the human body, are celebrated, the poet uses a remarkable metaphor, drawn from the nicest tapestry work: -
When I was formed in secret;
When I was wrought, as with a needle,
in the lowest parts of the earth.
"He who remarks this, (but the man who consults Versions only will hardly remark it), and at the same time reflects upon the wonderful composition of the human body, the various implication of veins, arteries, fibres, membranes, and the 'inexplicable texture' of the whole frame; will immediately understand the beauty and elegance of this most apt translation. But he will not attain the whole force and dignity, unless he also considers that the most artful embroidery with the needle was dedicated by the Hebrews to the service of the sanctuary; and that the proper and singular use of their work was, by the immediate prescript of the Divine law, applied in a certain part of the high priest's dress, and in the curtains of the tabernacle, Exo 28:39; Exo 26:36; Exo 27:16; and compare Eze 16:10; Eze 13:18. So that the psalmist may well be supposed to have compared the wisdom of the Divine Artificer particularly with that specimen of human art, whose dignity was through religion the highest, and whose elegance (Exo 35:30-35) was so exquisite, that the sacred writer seems to attribute it to a Divine inspiration."
In the lowest parts of the earth - The womb of the mother, thus expressed by way of delicacy.
Albert Barnes: Notes on the Bible - 1834
139:15: My substance was not hid from thee - Thou didst see it; thou didst understand it altogether, when it was hidden from the eyes of man. The word "substance" is rendered in the margin, "strength" or "body." The Septuagint, the Latin Vulgate, the Syriac, the Arabic, and Luther render it, "my bone," or "my bones." The word properly means strength, and then anything strong. Another form of the word, with different pointing in the Hebrew, means a bone, so called from its strength. The allusion here is to the bodily frame, considered as strong, or as that which has strength. Whatever there was that entered into and constituted the vigor of his frame, the psalmist says, was seen and known by God, even in its commencement, and when most feeble. Its capability to become strong - feeble as it then was - could not even at that time be concealed or hidden from the view of God.
When I was made in secret - In the womb; or, hidden from the eye of man. Even then thine eye saw me, and saw the wondrous process by which my members were formed.
And curiously wrought. - Literally, "embroidered." The Hebrew word - רקם râ qam - means to deck with color, to variegate. Hence, it means to variegate a garment; to weave with threads of various colors. With us the idea of embroidering is that of working various colors on a cloth by a needle. The Hebrew word, however, properly refers to the act of "weaving in" various threads - as now in weaving carpets. The reference here is to the various and complicated tissues of the human frame - the tendons, nerves, veins, arteries, muscles, "as if" they had been woven, or as they appear to be curiously interweaved. No work of tapestry can be compared with this; no art of man could "weave" together such a variety of most tender and delicate fibres and tissues as those which go to make up the human frame, even if they were made ready to his hand: and who but God could "make" them? The comparison is a most beautiful one; and it will be admired the more, the more man understands the structure of his own frame.
In the lowest parts of the earth - Wrought in a place as dark, as obscure, and as much beyond the power of human observation as though it had been done low down beneath the ground where no eye of man can penetrate. Compare the notes at Job 28:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:15: substance: or, strength, or body
when I: Psa 139:13; Job 10:9-11; Exo 11:5
in the lowest: Psa 63:9; Eph 4:9
Geneva 1599
139:15 My substance was not hid from thee, when I was made in secret, [and] curiously wrought (k) in the lowest parts of the earth.
(k) That is, in my mother's womb: which he compares to the inward parts of the earth.
John Gill
139:15 My substance was not hid from thee when I was made in secret,.... Or "my bone" (n); everyone of his bones, which are the substantial parts of the body, the strength of it; and so some render it "my strength" (o); those, though covered with skin and flesh yet, being done by the Lord himself, were not hid from him; nor the manner of their production and growth, which being done in secret is a secret to men; for they know not how the bones grow in the womb of her that is with child, Eccles 11:5; but God does;
and curiously wrought in the lowest parts of the earth; or formed in my mother's womb, as the Targum, and so Jarchi, like a curious piece of needlework or embroidery, as the word (p) signifies; and such is the contexture of the human body, and so nicely and curiously are all its parts put together, bones, muscles, arteries, veins, nerves, and fibres, as exceed the most curious piece of needlework, or the finest embroidery that ever was made by the hands of men; and all this done in the dark shop of nature, in the "ovarium", where there is no more light to work by than in the lowest parts of the earth. The same phrase is used of Christ's descent into this world, into the womb of the virgin, where his human nature was curiously wrought by the finger of the blessed Spirit, Eph 4:9.
(n) "os meum", V. L. Vatablus, Gejerus, "ossa mea", Piscator; "apparatio ossium meorum", Cocceius. (o) "Robur meum", Tigurine version; "vis mea", Junius & Tremellius. (p) "velut opere phrygio effingerer", Tigurine version; "velut acupictur sum", Grotius.
138:15138:15: Ո՛չ թաքեաւ ոսկր իմ ՚ի քէն զոր արարեր ՚ի ծածուկ, եւ կար զօրութեան իմոյ ընդ ստորինս երկրի։
15 Չծածկուեց քեզնից իմ ոսկորը, որն ստեղծեցիր դու թաքուն, ոչ էլ ծածկուեց կարողութիւնն իմ երկրի խորքերում:
15 Իմ գոյութիւնս չծածկուեցաւ քեզմէ, Երբ գաղտուկ տեղը շինուեցայ, Երկրի խորութիւններուն մէջ ճարտարութեամբ կազմուեցայ*։
Ոչ թաքեաւ ոսկր իմ ի քէն զոր արարեր ի ծածուկ, [801]եւ կար զօրութեան իմոյ ընդ ստորինս`` երկրի:

138:15: Ո՛չ թաքեաւ ոսկր իմ ՚ի քէն զոր արարեր ՚ի ծածուկ, եւ կար զօրութեան իմոյ ընդ ստորինս երկրի։
15 Չծածկուեց քեզնից իմ ոսկորը, որն ստեղծեցիր դու թաքուն, ոչ էլ ծածկուեց կարողութիւնն իմ երկրի խորքերում:
15 Իմ գոյութիւնս չծածկուեցաւ քեզմէ, Երբ գաղտուկ տեղը շինուեցայ, Երկրի խորութիւններուն մէջ ճարտարութեամբ կազմուեցայ*։
zohrab-1805▾ eastern-1994▾ western am▾
138:15138:15 Не сокрыты были от Тебя кости мои, когда я созидаем был в тайне, образуем был во глубине утробы.
138:16 τὸ ο the ἀκατέργαστόν ακατεργαστος of me; mine εἴδοσαν οραω view; see οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἐπὶ επι in; on τὸ ο the βιβλίον βιβλιον scroll σου σου of you; your πάντες πας all; every γραφήσονται γραφω write ἡμέρας ημερα day πλασθήσονται πλασσω contrive; form καὶ και and; even οὐθεὶς ουδεις no one; not one ἐν εν in αὐτοῖς αυτος he; him
138:16. informem adhuc me viderunt oculi tui et in libro tuo omnes scribentur dies formatae sunt et non est una in eisThy eyes did see my imperfect being, and in thy book all shall be written: days shall be formed, and no one in them.
15. My frame was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
My substance was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth:

138:15 Не сокрыты были от Тебя кости мои, когда я созидаем был в тайне, образуем был во глубине утробы.
138:16
τὸ ο the
ἀκατέργαστόν ακατεργαστος of me; mine
εἴδοσαν οραω view; see
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
βιβλίον βιβλιον scroll
σου σου of you; your
πάντες πας all; every
γραφήσονται γραφω write
ἡμέρας ημερα day
πλασθήσονται πλασσω contrive; form
καὶ και and; even
οὐθεὶς ουδεις no one; not one
ἐν εν in
αὐτοῖς αυτος he; him
138:16. informem adhuc me viderunt oculi tui et in libro tuo omnes scribentur dies formatae sunt et non est una in eis
Thy eyes did see my imperfect being, and in thy book all shall be written: days shall be formed, and no one in them.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
139:16: Thine eyes did see my substance - גלמי golmi, my embryo state - my yet indistinct mass, when all was wrapped up together, before it was gradually unfolded into the lineaments of man. "Some think," says Dr. Dodd, "that the allusion to embroidery is still carried on. As the embroiderer has still his work, pattern, or carton, before him, to which he always recurs; so, by a method as exact, revere all my members in continuance fashioned, i.e., from the rude embryo or mass they daily received some degree of figuration; as from the rude skeins of variously coloured silk or worsted, under the artificer's hands, there at length arises an unexpected beauty, and an accurate harmony of colcurs and proportions."
And in thy book all my members were written - "All those members lay open before God's eyes; they were discerned by him as clearly as if the plan of them had been drawn in a book, even to the least figuration of the body of the child in the womb."
Albert Barnes: Notes on the Bible - 1834
139:16: Thine eyes did see my substance, yet being unperfect - This whole verse is very obscure, but the "idea" in this expression clearly is, "Before I had shape or form thou didst see what I was to be." The single word in the original translated "my substance, yet being unperfect," is גלם gô lem. It occurs only in this place, though the verb - גלם gâ lam - is found in Kg2 2:8, where it is used in reference to the mantle of Elijah: And Elijah took his mantle, and "wrapped it together," etc. That is, he rolled it up, or he folded it. The noun, then, means that which "is" rolled or wrapped together; that which is folded up, and hence, is applicable to anything folded up or undeveloped; and would thus most aptly denote the embryo, or the foetus, where all the members of the body are as yet folded up, or undeveloped; that is, before they have assumed their distinct form and proportions. This is undoubtedly the idea here. Before the embryo had any such form that its future size, shape, or proportions could be marked by the eye of man, it was clearly and distinctly known by God.
And in thy book - Where thou recordest all things. Perhaps the allusion here would be to the book of an architect or draftsman, who, before his work is begun, draws his plan, or sketches it for the direction of the workmen.
All my members were written - The words "my members" are not in the original. The Hebrew is, as in the margin, "all of them." The reference may be, not to the members of his body, but to his "days" (see the margin on the succeeding phrase) - and then the sense would be, all my "days," or all the periods of my life, were delineated in thy book. That is, When my substance - my form - was not yet developed, when yet an embryo, and when nothing could be determined from that by the eye of man as to what I was to be, all the future was known to God, and was written down - just what should be my form and vigor; how long I should live; what I should be; what would be the events of my life.
Which in continuance were fashioned - Margin, "What days they should be fashioned." Literally, "Days should be formed." DeWette renders this, "The days were determined before any one of them was." There is nothing in the Hebrew to correspond with the phrase "in continuance." The simple idea is, The days of my life were determined on, the whole matter was fixed and settled, not by anything seen in the embryo, but "before" there was any form - before there were any means of judging from what I then was to what I would be - all was seen and arranged in the divine mind.
When as yet there was none of them - literally, "And not one among them." Before there was one of them in actual existence. Not one development had yet occurred from which it could be inferred what the rest would be. The entire knowledge on the subject must have been based on Omniscience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:16: in thy book: Psa 56:8; Mal 3:16; Rev 20:12
all my members: Heb. all of them
which in continuance were fashioned: or, what days they should be fashioned
Geneva 1599
139:16 Thine eyes did see my substance, yet being unperfect; (l) and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them.
(l) Seeing that you knew me before I was composed of either flesh or bone, much more now must you know me when you have fashioned me.
John Gill
139:16 Thine eyes did see my substance, yet being unperfect,.... The word (q) for "substance" signifies a bottom of yarn wound up, or any rude or unformed lump; and designs that conglomerated mass of matter separated in the womb, containing all the essentials of the human frame, but not yet distinguished or reduced into any form or order; yet, even when in this state, the eyes of the Lord see it and all its parts distinctly;
and in thy book all my members were written: which in continuance were fashioned, when as yet there was none of them; in the book of God's eternal mind, and designs, the plan of the human body was drawn, all the parts of it described, and their form, places, and uses fixed, even when as yet not one of them was in actual being; but in due time they are all exactly formed and fashioned according to the model of them in the mind of God; who has as perfect knowledge of them beforehand as if they were written down in a book before him, Or "in thy book are written all of them, what days they should be fashioned"; not only each of the members of the body were put down in this book, but each of the days in which they should be formed and come into order: "when" as yet there was "none of them"; none of those days, before they took place, even before all time; the Targum is,
"in the book of thy memory all my days are written, in the day the world was created, from the beginning that all creatures were created.''
(q) "informe meum", Montanus; "glomus meam", Michaelis.
John Wesley
139:16 Imperfect - When I was first conceived. Book - In thy counsel and providence, by which thou didst contrive and effect this great work, according to that model which thou hadst appointed.
138:16138:16: Զանգործս իմ տեսի՛ն աչք քո, եւ ՚ի գիրս քո ամենեքեան գրեցան։ ՚Ի տուէ մոլորեցան, եւ ո՛չ ոք էր որ առաջնորդէր նոցա։
16 Իմ անկատարութիւնները տեսան քո աչքերը, եւ այդ բոլորը գրուեցին քո գրքում: Ցերեկը դրանք մոլորուեցին, ու չկար մէկը, որ առաջնորդէր դրանք:
16 Քու աչքերդ իմ անկատար կազմուածքս տեսան Ու անդամներուս բոլորը քու գրքիդ մէջ գրուած էին, Որոնք ժամանակին պիտի կազմուէին, Երբ դեռ անոնցմէ մէկը չկար։
Զանգործս իմ տեսին աչք քո, եւ ի գիրս քո ամենեքեան գրեցան. [802]ի տուէ մոլորեցան, եւ ոչ ոք էր որ առաջնորդէր նոցա:

138:16: Զանգործս իմ տեսի՛ն աչք քո, եւ ՚ի գիրս քո ամենեքեան գրեցան։ ՚Ի տուէ մոլորեցան, եւ ո՛չ ոք էր որ առաջնորդէր նոցա։
16 Իմ անկատարութիւնները տեսան քո աչքերը, եւ այդ բոլորը գրուեցին քո գրքում: Ցերեկը դրանք մոլորուեցին, ու չկար մէկը, որ առաջնորդէր դրանք:
16 Քու աչքերդ իմ անկատար կազմուածքս տեսան Ու անդամներուս բոլորը քու գրքիդ մէջ գրուած էին, Որոնք ժամանակին պիտի կազմուէին, Երբ դեռ անոնցմէ մէկը չկար։
zohrab-1805▾ eastern-1994▾ western am▾
138:16138:16 Зародыш мой видели очи Твои; в Твоей книге записаны все дни, для меня назначенные, когда ни одного из них еще не было.
138:17 ἐμοὶ εμοι me δὲ δε though; while λίαν λιαν very ἐτιμήθησαν τιμαω honor; value οἱ ο the φίλοι φιλος friend σου σου of you; your ὁ ο the θεός θεος God λίαν λιαν very ἐκραταιώθησαν κραταιοω have dominion αἱ ο the ἀρχαὶ αρχη origin; beginning αὐτῶν αυτος he; him
138:17. mihi autem quam honorabiles facti sunt amici tui Deus quam fortes pauperes eorumBut to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened.
16. Thine eyes did see mine unperfect substance, and in thy book were all written, which day by day were fashioned, when as yet there was none of them.
Thine eyes did see my substance, yet being unperfect; and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them:

138:16 Зародыш мой видели очи Твои; в Твоей книге записаны все дни, для меня назначенные, когда ни одного из них еще не было.
138:17
ἐμοὶ εμοι me
δὲ δε though; while
λίαν λιαν very
ἐτιμήθησαν τιμαω honor; value
οἱ ο the
φίλοι φιλος friend
σου σου of you; your
ο the
θεός θεος God
λίαν λιαν very
ἐκραταιώθησαν κραταιοω have dominion
αἱ ο the
ἀρχαὶ αρχη origin; beginning
αὐτῶν αυτος he; him
138:17. mihi autem quam honorabiles facti sunt amici tui Deus quam fortes pauperes eorum
But to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. "Помышления" Господа - все многообразие тварного по своему составу, силам, назначению поражает человека и непосильно для полного изучения ему; Богу же все известно в совершенстве, так как каждое его творение обязано ему своим происхождением и является носителем и осуществителем той мысли Божией, с которой оно создано; можно сказать, что каждое творение имеет свой идеал, к осуществлению которого оно награждено соответственными силами. Понять эти мысли, идеалы и узнать их человеку за их возвышенностью и бесконечным разнообразием невозможно. Они многочисленнее песка и каждое утро, каждый день писателя, когда он отдается изучению творения Божия, обнаруживает все разнообразие последнего и творческую силу Бога, так что он всегда с Ним. Смысл тот, что писатель псалма всегда и всюду находит новые проявления великих мыслей Господа в его творениях, всегда видит Его (16: ст.).
Adam Clarke: Commentary on the Bible - 1831
139:17: How precious also are thy thoughts - רעיך reeycha, thy cogitations; a Chaldaism, as before.
How great is the sum of them! - מה עצמו ראשיהם mah atsemu rasheyhem; How strongly rational are the heads or principal subjects of them! But the word may apply to the bones, עצמות atsamoth, the structure and uses of which are most curious and important.
Albert Barnes: Notes on the Bible - 1834
139:17: How precious also are thy thoughts unto me, O God! - On the word "thoughts," see the notes at Psa 139:2. Compare Psa 139:23. The remark is made here doubtless in view of the numberless "thoughts" involved in planning and forming a frame so wondrous, and in the care necessary to bring it to perfection; to develop it; to provide for it; to guard and defend it. How many "thoughts" of a parent are employed in behalf of his children, in providing for them; teaching them; counseling them; anticipating their needs. How manymore thoughts are needful on the part of God in reference to each one of us: for there are numberless things necessary for us which cannot occupy the mind of a parent, since he cannot accomplish these things for us; they do not lie within his province, or in his power.
How great is the sum of them - literally, "How strong are the heads of them." That is, The heading of them, or the summing of them up, would be a task beyond the power of man. And who "could" estimate the number of the "thoughts" necessarily bestowed on himself by his Maker in all the care exercised over him; all the arrangements for his development and growth; all that is done to defend him from danger; all that is indispensable in providing for his needs; all that was necessary to secure the salvation of his soul! See the notes at Psa 40:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:17: precious: Psa 40:5; Pro 8:31; Isa 55:8, Isa 55:9; Jer 29:11; Eph 3:9, Eph 3:10
how great: Psa 31:19, Psa 36:7
Geneva 1599
139:17 How (m) precious also are thy thoughts unto me, O God! how great is the sum of them!
(m) How should we esteem the excellent declaration of your wisdom in the creation of man?
John Gill
139:17 How precious also are thy thoughts unto me, O God!.... The word (r) signifies that which is scarce and rare, and not to be attained and enjoyed; see 1Kings 3:1; the thoughts and counsels of God are impenetrable and unsearchable; he knows our thoughts, as Aben Ezra observes, but we do not know his, Ps 139:2; as well as it likewise signifies the worth and value of them; God's thoughts are infinitely beyond ours, and infinitely more valuable and more important, and are concerning our welfare and happiness: it is marvellous that God should think of us at all; it is more so that his thoughts should not be thoughts of evil, to bring that evil upon its we deserve, but thoughts of peace and reconciliation in and by his Son, in whom he was reconciling the world to himself; thoughts of salvation and eternal life, and of the way and means of bringing it about; thoughts to provide for our present supply in this world, and to lay up for us for the world to come; see Jer 29:11. It may be interpreted of the thoughts which David had of God in his meditations of him, which were sweet, precious, and comfortable to him; of his lovingkindness to him, covenant grace, precious promises, and gracious dealings with him; but the former sense seems best. The Targum is,
"to me how precious they that love thee, the righteous, O God!''
and so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions render it, "thy friends";
how great is the sum of them! or "the heads of them"; that is, not the chief of thy friends, but the sum of thy thoughts, these in the bulk, in the general, are not to be counted; and much less the particulars of them, these are not to be entered into or described.
(r) "difficiles", Cocceius; "quam rarae"; so some in Vatablus.
John Wesley
139:17 Thoughts - Thy counsels on my behalf. Thou didst not only form me at first, but ever since my conception and birth, thy thoughts have been employed for me.
138:17138:17: Ինձ յոյժ մեծարոյ եղեն բարեկամք քո Աստուած, եւ յոյժ զօրացան իշխանք նոցա[7699]։ [7699] Ոսկան.Մեծարու եղեն բա՛՛։
17 Ինձ համար խիստ պատուական եղան քո բարեկամներն, Աստուա՛ծ, եւ շատ զօրացան նրանց իշխանները»:
17 Որչա՜փ պատուական են ինծի քու խորհուրդներդ, ո՛վ Աստուած։Որչա՜փ մեծ է անոնց թիւը։
Ինձ յոյժ մեծարոյ եղեն [803]բարեկամք քո, Աստուած. եւ յոյժ զօրացան [804]իշխանք նոցա:

138:17: Ինձ յոյժ մեծարոյ եղեն բարեկամք քո Աստուած, եւ յոյժ զօրացան իշխանք նոցա[7699]։
[7699] Ոսկան.Մեծարու եղեն բա՛՛։
17 Ինձ համար խիստ պատուական եղան քո բարեկամներն, Աստուա՛ծ, եւ շատ զօրացան նրանց իշխանները»:
17 Որչա՜փ պատուական են ինծի քու խորհուրդներդ, ո՛վ Աստուած։Որչա՜փ մեծ է անոնց թիւը։
zohrab-1805▾ eastern-1994▾ western am▾
138:17138:17 Как возвышенны для меня помышления Твои, Боже, и как велико число их!
138:18 ἐξαριθμήσομαι εξαριθμεω he; him καὶ και and; even ὑπὲρ υπερ over; for ἄμμον αμμος sand πληθυνθήσονται πληθυνω multiply ἐξηγέρθην εξεγειρω raise up; awakened καὶ και and; even ἔτι ετι yet; still εἰμὶ ειμι be μετὰ μετα with; amid σοῦ σου of you; your
138:18. dinumerabo eos et harena plures erunt evigilavi et adhuc sum tecumI will number them, and they shall be multiplied above the sand, I rose up and am still with thee.
17. How precious also are thy thoughts unto me, O God! how great is the sum of them!
How precious also are thy thoughts unto me, O God! how great is the sum of them:

138:17 Как возвышенны для меня помышления Твои, Боже, и как велико число их!
138:18
ἐξαριθμήσομαι εξαριθμεω he; him
καὶ και and; even
ὑπὲρ υπερ over; for
ἄμμον αμμος sand
πληθυνθήσονται πληθυνω multiply
ἐξηγέρθην εξεγειρω raise up; awakened
καὶ και and; even
ἔτι ετι yet; still
εἰμὶ ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
138:18. dinumerabo eos et harena plures erunt evigilavi et adhuc sum tecum
I will number them, and they shall be multiplied above the sand, I rose up and am still with thee.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee. 19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. 20 For they speak against thee wickedly, and thine enemies take thy name in vain. 21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? 22 I hate them with perfect hatred: I count them mine enemies. 23 Search me, O God, and know my heart: try me, and know my thoughts: 24 And see if there be any wicked way in me, and lead me in the way everlasting.
Here the psalmist makes application of the doctrine of God's omniscience, divers ways.
I. He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, v. 17, 18. God, who knew him, thought of him, and his thoughts towards him were thoughts of love, thought of good, and not of evil, Jer. xxix. 11. God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer. xxxi. 28. God's counsels concerning us and our welfare have been, 1. Precious to admiration: How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts. 2. Numerous to admiration: How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him. If we would count them, the heads of them, much more the particulars of them, they are more in number than the sand, and yet every one great and very considerable, Ps. xl. 5. We cannot conceive the multitude of God's compassions, which are all new every morning. 3. Constant at all times: "When I awake, every morning, I am still with thee, under thy eye and care, safe and easy under thy protection." This bespeaks also the continual devout sense David had of the eye of God upon him: When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us.
II. He concludes from this doctrine that ruin will certainly be the end of sinners. God knows all the wickedness of the wicked, and therefore he will reckon for it: "Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while, surely thou wilt slay them at last." Now observe, 1. The reason why God will punish them, because they daringly affront him and set him at defiance (v. 20): They speak against thee wickedly; they set their mouth against the heavens (Ps. lxxiii. 9), and shall be called to account for the hard speeches they have spoken against him, Jude 15. They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely." 2. The use David makes of this prospect which he has of the ruin of the wicked. (1.) He defies them: "Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me." (2.) He detests them (v. 21, 22): "Lord, thou knowest the heart, and canst witness for me; do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name. Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?" Note, Sin is hated, and sinners are lamented, by all that fear God. "I hate them" (that is, "I hate the work of them that turn aside," as he explains himself, Ps. ci. 3) "with a sincere and perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them," Ps. lxix. 8.
III. He appeals to God concerning his sincerity, v. 23, 24. 1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: "Lord, I hope I am not in a wicked way, but see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it." 2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually: Lead me in the way everlasting. Note, (1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life. It is the way of antiquity (so some), the good old way. (2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it.
Adam Clarke: Commentary on the Bible - 1831
139:18: If I should count them - I should be glad to enumerate so many interesting particulars: but they are beyond calculation.
When I awake - Thou art my Governor and Protector night and day.
I am still with thee - All my steps in life are ordered by thee: I cannot go out of thy presence; I am ever under the influence of thy Spirit.
The subject, from the Psa 139:14 to the Psa 139:16 inclusive, might have been much more particularly illustrated, but we are taught, by the peculiar delicacy of expression in the Sacred Writings, to avoid, as in this case, the entering too minutely into anatomical details. I would, however, make an additional observation on the subject in the Psa 139:15 and Psa 139:16. I have already remarked the elegant allusion to embroidery, in the word רקמתי rukkamti, in the astonishing texture of the human body; all of which is said to be done in secret, בסתר bassether, in the secret place, viz., the womb of the mother, which, in the conclusion of the verse, is by a delicate choice of expression termed the lower parts of the earth.
The embryo state, גלם golem, has a more forcible meaning than our word substance amounts to. גלם galam signifies to roll or wrap up together; and expresses the state of the fetus before the constituent members were developed. The best system of modern philosophy allows that to semine masculino all the members of the future animal are contained; and that these become slowly developed or unfolded, in the case of fowls, by incubation; and in the case of the more perfect animals, by gestation in the maternal matrix. It is no wonder that, in considering these, the psalmist should cry out, How precious, or extraordinary, are thy thoughts! how great is the sum-heads or outlines, of them! The particulars are, indeed, beyond comprehension; even the heads - the general contents, of thy works; while I endeavor to form any tolerable notion of them, prevail over me - they confound my understanding, and are vastly too multitudinous for my comprehension.
Albert Barnes: Notes on the Bible - 1834
139:18: If I should count them - If I could count them.
They are more in number than the sand - Numberless as the sand on the sea-shore.
When I awake, I am still with thee - When I am lost in deep and profound meditation on this subject, and am aroused again to consciousness, I find the same thing still true. The fact of "my" being forgetful, or lost in profound meditation, has made no difference with thee. Thou art still the same; and the same unceasing care, the same thoughtfulness, still exists in regard to me. Or, the meaning may be, sleeping or waking with me, it is still the same in regard to thee. Thine eyes never close. When mine are closed in sleep, thou art round about me; when I awake from that unconscious state, I find the same thing existing still. I have been lost in forgetfulness of thee in my slumbers; but thou hast not forgotten me. There has been no change - no slumbering - with thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:18: they are more: Psa 40:12
when I awake: Psa 139:3, Psa 3:5, Psa 16:8-11, Psa 17:15, Psa 63:6, Psa 63:7; Isa 26:19; Dan 12:2; Th1 5:10
Geneva 1599
139:18 [If] I should count them, they are more in number than the sand: when I awake, (n) I am still with thee.
(n) I continually see new opportunity to meditate in your wisdom, and to praise you.
John Gill
139:18 If I should count them, they are more in number than the sand,...., That is, if I should attempt to do it, it would be as vain and fruitless as to attempt to count the sands upon the seashore, which are innumerable; Ps 11:5. So Pindar says (s), that sand flies number, that is, is not to be numbered; though the Pythian oracle boastingly said (t), I know the number of the sand, and the measures of the sea; to which Lucan (u) may have respect when he says, measure is not wanting to the ocean, nor number to the sand; hence geometricians affect to know them; so Archytas the mathematician, skilled in geometry and arithmetic, is described and derided by Horace (w) as the measurer of the earth and sea, and of the sand without number; and Archimedes wrote a book called (x), of the number of the sand, still extant (y), in which he proves that it is not infinite, but that if even the whole world was sand it might be numbered; but the thoughts of God are infinite;
when I wake, I am still with thee; after I have been reckoning them up all the day, and then fall asleep at night to refresh nature after such fatiguing researches; when I awake in the morning and go to it again, I am just where I was, and have got no further knowledge of God and his thoughts, and have as many to count as at first setting out, and far from coming to the end of them: or else the sense is, as I was under thine eye and care even in the womb, before I was born, so I have been ever since, and always am, whether sleeping or waking; I lay myself down and sleep in safety, and rise in the morning refreshed and healthful, and still continue the care of thy providence: it would be well if we always awaked with God in our thoughts, sensible of his favours, thankful for them, and enjoying his gracious presence; as it will be the happiness of the saints, that, when they shall awake in the resurrection morn, they shall be with God, and for ever enjoy him.
(s) Olymp. Ode 2. in fine. (t) Apud Herodot. Clio, sive l. 1. c. 47. (u) Pharsal. l. 5. v. 182. (w) Carmin. l. 1. Ode. 28. v. 1, 2. (x) Vid. Turnebi Advers. l. 26. c. 1. (y) Fabrit. Biblioth. Gr. l. 3. c. 22. s. 8.
John Wesley
139:18 Them - Thy wonderful counsels and works on my behalf come constantly into my mind.
138:18138:18: Թուեցի զնոսա եւ քան զաւա՛զ բազմացան, զարթեայ եւ արդ ընդ քե՛զ եմ։
18 Հաշուեցի նրանց, եւ աւազից շատ դուրս եկան. արթնացայ՝ եւ ահա քեզ հետ եմ:
18 Եթէ համրեմ զանոնք՝ աւազէն շատ են։Երբ արթննամ՝ դեռ քեզի հետ եմ։
Թուեցի զնոսա, եւ քան զաւազ բազմացան. զարթեայ եւ արդ ընդ քեզ եմ:

138:18: Թուեցի զնոսա եւ քան զաւա՛զ բազմացան, զարթեայ եւ արդ ընդ քե՛զ եմ։
18 Հաշուեցի նրանց, եւ աւազից շատ դուրս եկան. արթնացայ՝ եւ ահա քեզ հետ եմ:
18 Եթէ համրեմ զանոնք՝ աւազէն շատ են։Երբ արթննամ՝ դեռ քեզի հետ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
138:18138:18 Стану ли исчислять их, но они многочисленнее песка; когда я пробуждаюсь, я все еще с Тобою.
138:19 ἐὰν εαν and if; unless ἀποκτείνῃς αποκτεινω kill ἁμαρτωλούς αμαρτωλος sinful ὁ ο the θεός θεος God ἄνδρες ανηρ man; husband αἱμάτων αιμα blood; bloodstreams ἐκκλίνατε εκκλινω deviate; avoid ἀπ᾿ απο from; away ἐμοῦ εμου my
138:19. si occideris Deus impium viri sanguinum declinate a meIf thou wilt kill the wicked, O God: ye men of blood, depart from me:
18. If I should count them, they are more in number than the sand: when I awake, I am still with thee.
If I should count them, they are more in number than the sand: when I awake, I am still with thee:

138:18 Стану ли исчислять их, но они многочисленнее песка; когда я пробуждаюсь, я все еще с Тобою.
138:19
ἐὰν εαν and if; unless
ἀποκτείνῃς αποκτεινω kill
ἁμαρτωλούς αμαρτωλος sinful
ο the
θεός θεος God
ἄνδρες ανηρ man; husband
αἱμάτων αιμα blood; bloodstreams
ἐκκλίνατε εκκλινω deviate; avoid
ἀπ᾿ απο from; away
ἐμοῦ εμου my
138:19. si occideris Deus impium viri sanguinum declinate a me
If thou wilt kill the wicked, O God: ye men of blood, depart from me:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-22. Если в писателе псалма развито так глубоко понимание величия Божия во всем тварном, то все, "кто говорит против Него нечестиво", кто оскорбляет и унижает Господа, является его врагом, с которым он не желает иметь никакого общения.
Adam Clarke: Commentary on the Bible - 1831
139:19: Surely thou wilt slay the wicked - The remaining part of this Psalm has no visible connection with the preceding. I rather think it a fragment, or a part of some other Psalm.
Ye bloody men - אנשי דמים anshey damim, men of blood, men guilty of death.
Albert Barnes: Notes on the Bible - 1834
139:19: Surely thou wilt slay the wicked, O God - Compare the notes at Isa 11:4. The literal translation of this would be, "If thou wilt slay the wicked." It is not easy to account for the sudden and remarkable transition or diversion of the train of thought from the main subject of the psalm, in these verses Psa 139:19-22, in which the psalmist gives vent to his feelings toward the wicked, and prays that they may depart from him. Perhaps the explanation of it may be, that as the psalmist was reflecting on the fact that God is everywhere present, that he searches the hearts of people, that he must know all their conduct, he was suddenly struck with the idea of the condition of wicked people in the presence, and under the eye, of such a Being. As God knows all things, he must know them; and this instantaneously suggested the idea of their guilt and danger. People of such characters could not deceive such a God. They could not but be known to him, and could not but be objects of his aversion. They could not, therefore, but be in danger.
Depart from me, therefore, ye bloody men - See Psa 119:115. The Hebrew is, "Men of bloods;" that is, men who shed blood. The language is used to denote wicked men in general. The idea here is not that the psalmist was in danger from them at that time, but that he desired to be separate from that class of people; he did not wish to be ranked with them, to partake of their conduct, or to share in their fate. He had no sympathy with them, and he desired to be separate from them altogether.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:19: Surely: Psa 5:6, Psa 9:17, Psa 55:23, Psa 64:7, Psa 94:23; Isa 11:4
depart from: Psa 6:8, Psa 119:115; Mat 7:23, Mat 25:41; Co2 6:17
Carl Friedrich Keil and Franz Delitzsch
139:19
And this God is by many not only not believed in and loved, but even hated and blasphemed! The poet now turns towards these enemies of God in profound vexation of spirit. The אם, which is conditional in Ps 139:8, here is an optative o si, as in Ps 81:9; Ps 95:7. The expression תּקטל אלוהּ reminds one of the Book of Job, for, with the exception of our Psalm, this is the only book that uses the verb קטל, which is more Aramaic than Hebrew, and the divine name Eloah occurs more frequently in it than anywhere else. The transition from the optative to the imperative סוּרוּ is difficult; it would have been less so if the Waw copul. had been left out: cf. the easier expression in Ps 6:9; Ps 119:115. But we may not on this account seek to read יסוּרוּ, as Olshausen does. Everything here is remarkable; the whole Psalm has a characteristic form in respect to the language. מנּי is the ground-form of the overloaded ממּנּי, and is also like the Book of Job, Job 21:16, cf. מנהוּ Job 4:12, Ps 68:24. The mode of writing ימרוּך (instead of which, however, the Babylonian texts had יאמרוּך) is the same as in 2Kings 19:15, cf. in 2Kings 20:9 the same melting away of the Aleph into the preceding vowel in connection with אחז, in 2Kings 22:40 in connection with אזּר, and in Is 13:20 with אהל. Construed with the accusative of the person, אמר here signifies to declare any one, profiteri, a meaning which, we confess, does not occur elsewhere. But למזמּה (cf. למרמה, Ps 24:4; the Targum: who swear by Thy name for wantonness) and the parallel member of the verse, which as it runs is moulded after Ex 20:7, show that it has not to be read ימרוּך (Quinta: παρεπικρανάν σε). The form נשׁוּא, with Aleph otians, is also remarkable; it ought at least to have been written נשׂאוּ (cf. נרפּוּא, Ezek 47:8) instead of the customary נשׂאוּ; yet the same mode of writing is found in the Niphal in Jer 10:5, ינשׁוּא, it assumes a ground-form נשׂה (Ps 32:1) = נשׂא, and is to be judged of according to אבוּא in Is 28:12 [Ges. 23, 3, rem. 3]. Also one feels the absence of the object to נשׁוּא לשּׁוא. It is meant to be supplied according to the decalogue, Ex 20:7, which certainly makes the alteration שׁמך (Bttcher, Olsh.) or זכרך (Hitzig on Is 26:13), instead of עריך, natural. But the text as we now have it is also intelligible: the object to נשׂוא is derived from ימרוך, and the following עריך is an explanation of the subject intended in נשׂוא that is introduced subsequently. Ps 89:52 proves the possibility of this structure of a clause. It is correctly rendered by Aquila ἀντίζηλοί σου, and Symmachus οἱ ἐναντίοι σου. ער, an enemy, prop. one who is zealous, a zealot (from עוּר, or rather עיר, = Arab. gâr, med. Je, ζηλοῦν, whence עיר, Arab. gayrat = קנאה), is a word that is guaranteed by 1Kings 28:16; Dan 4:16, and as being an Aramaism is appropriate to this Psalm. The form תּקומם for מתּקומם has cast away the preformative Mem (cf. שׁפתּים and משׁפּתים, מקּרה in Deut 23:11 for ממּקּרה); the suffix is to be understood according to Ps 17:7. Pasek stands between יהוה and אשׂנה in order that the two words may not be read together (cf. Job 27:13, and above Ps 10:3). התקוטט as in the recent Ps 119:158. The emphasis in Ps 139:22 lies on לי; the poet regards the adversaries of God as enemies of his own. תּכלית takes the place of the adjective: extremo (odio) odi eos. Such is the relation of the poet to the enemies of God, but without indulging any self-glorying.
John Gill
139:19 Surely thou wilt slay the wicked, O God,.... Since he is God omniscient, and knows where they are, what they have done, are doing, and design to do; and God omnipresent, at hand to lay hold upon them; and God omnipotent, to hold them and inflict due punishment on them; this is a consequence rightly drawn from the above perfections of God. Or "if thou wilt slay the wicked" (z), then, when I awake, I shall be with thee, as Kimchi connects the words; that is, be at leisure to attend to thy works and wonders, and daily employ myself in the contemplation of them, having no wicked persons near me to molest and disturb me. The word is singular in the original text, "the wicked one"; meaning either Saul, who was David's enemy without a cause, and did very wickedly and injuriously by him, whom he might expect God in due time would take out of the world; though he did not choose to lay his hand on the Lord's anointed, when he was in his power. Jarchi interprets it of Esau, by whom he means Edom or Rome, in the Rabbinic language, that it, the Christians; if he meant no more than the Papal Christians, he may be much in the right; the man of sin, the son of perdition, the wicked one, whom the Lord will slay with the breath of his lips, may be intended, the common enemy of Christ and his cause, Is 11:4. Though it may design a collective body of wicked men; all the followers of antichrist, all the antichristian states, on whom the vials of God's wrath will be poured; and even all the wicked of the earth, all Christ's enemies, that would not have him to reign over them, and none but they; the justice of God will not admit of it to slay the righteous with the wicked, and the omniscience of God will distinguish the one from the other, and separate the precious from the vile;
depart from me therefore, ye bloody men; men guilty of shedding innocent blood, and therefore by the law of God should have their blood shed; such particularly are antichrist and his followers, who deserve to have blood given them to drink, because they have shed the blood of the saints, Rev_ 16:6; these and such as these the psalmist would have no company or fellowship with, lest he should be corrupted by them, fall into sin, and partake of deserved plagues with them, Rev_ 18:4. Some consider these as the words of God, and in connection with the former, and by way of wish, thus, "O that thou wouldest slay the wicked, O God" (a); and wouldest say, "depart from me, ye bloody men"; which will be said to the wicked at the last day, and even to such who have made a profession of the name of Christ, Mt 7:23.
(z) "si occideris", V. L. Pagninus, Montanus, Musculus, &c. (a) So some in Vatablus.
138:19138:19: Եթէ սպանանես զմեղաւորս Աստուած, ա՛րք արեանց ՚ի բա՛ց եղերուք յինէն[7700]։ [7700] Ոմանք.Թէ սպանանես... արք արեան ՚ի բա՛ց ե՛՛։
19 Դու, Աստուա՛ծ, պիտի սպանես մեղաւորներին. արիւնարբո՛ւ մարդիկ, հեռացէ՛ք ինձնից:
19 Իրաւցնէ ամբարիշտը պիտի սպաննես, ո՛վ Աստուած. Ուրեմն ո՛վ արիւնահեղ մարդիկ, հեռացէ՛ք ինձմէ։
Թէ սպանանես զմեղաւորս, Աստուած. արք արեան, ի բաց եղերուք յինէն:

138:19: Եթէ սպանանես զմեղաւորս Աստուած, ա՛րք արեանց ՚ի բա՛ց եղերուք յինէն[7700]։
[7700] Ոմանք.Թէ սպանանես... արք արեան ՚ի բա՛ց ե՛՛։
19 Դու, Աստուա՛ծ, պիտի սպանես մեղաւորներին. արիւնարբո՛ւ մարդիկ, հեռացէ՛ք ինձնից:
19 Իրաւցնէ ամբարիշտը պիտի սպաննես, ո՛վ Աստուած. Ուրեմն ո՛վ արիւնահեղ մարդիկ, հեռացէ՛ք ինձմէ։
zohrab-1805▾ eastern-1994▾ western am▾
138:19138:19 О, если бы Ты, Боже, поразил нечестивого! Удалитесь от меня, кровожадные!
138:20 ὅτι οτι since; that ἐρεῖς ερεω.1 state; mentioned εἰς εις into; for διαλογισμόν διαλογισμος reasoning; argument λήμψονται λαμβανω take; get εἰς εις into; for ματαιότητα ματαιοτης superficiality τὰς ο the πόλεις πολις city σου σου of you; your
138:20. qui contradicent tibi scelerate elati sunt frustra adversarii tuiBecause you say in thought: They shall receive thy cities in vain.
19. Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloodthirsty men.
Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men:

138:19 О, если бы Ты, Боже, поразил нечестивого! Удалитесь от меня, кровожадные!
138:20
ὅτι οτι since; that
ἐρεῖς ερεω.1 state; mentioned
εἰς εις into; for
διαλογισμόν διαλογισμος reasoning; argument
λήμψονται λαμβανω take; get
εἰς εις into; for
ματαιότητα ματαιοτης superficiality
τὰς ο the
πόλεις πολις city
σου σου of you; your
138:20. qui contradicent tibi scelerate elati sunt frustra adversarii tui
Because you say in thought: They shall receive thy cities in vain.
19. Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloodthirsty men.
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Adam Clarke: Commentary on the Bible - 1831
139:20: Thine enemies take thy name in vain - Bishop Horsley translates the whole verse thus: -
"They have deserted me who are disobedient to thee;
"They who are sworn to a rash purpose - thy refractory adversaries."
The original is obscure: but I cannot see these things in it. Some translate the Hebrew thus: "Those who oppose thee iniquitously seize unjustly upon thy cities;" and so almost all the Versions. The words, thus translated, may apply to Sanballat, Tobiah, and the other enemies of the returned Jews, who endeavored to drive them from the land, that they might possess the cities of Judea.
Albert Barnes: Notes on the Bible - 1834
139:20: For they speak against thee wickedly - This is one form or manifestation of their character as wicked people, that they speak maliciously against God. The psalmist, therefore, desired to have nothing to do with them. It is always a sufficient reason for avoiding the society, the friendship, and the fellowship of others, when they profane, blaspheme, or calumniate the name of God. From such men we should at once withdraw. Piety shrinks from the society of such men, whatever may be their rank, or their social qualities, and turns away in pain, in sorrow, in abhorrence. See the notes at Psa 26:9.
And thine enemies take thy name in vain - It is proof that they are thine enemies that they take thy name in vain, or that they are profane men; it is a sufficient reason for desiring to be separated from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:20: for they speak: Psa 73:8, Psa 73:9, Psa 74:18, Psa 74:22, Psa 74:23; Job 21:14, Job 21:15; Isa 37:23, Isa 37:28, Isa 37:29; Jde 1:15; Rev 13:6
thine: Psa 2:1-3; Exo 20:7
John Gill
139:20 For they speak against thee wickedly,.... Against his being, his perfections, his purposes, his providences, his doctrines, ordinances, ministers, and people; or "they speak of thee for wickedness" (b), they made mention of the name of God to cover their wickedness, pretending to fear God and love him, to have a reverence of him and serve him, putting on a form of godliness, but denying the power thereof;
and thine enemies take thy name in vain: either by profane swearing, or by false swearing. The Targum interprets both clauses of swearing deceitfully and vainly; or "he", that is, everyone that is "lifted up to vanity are thine enemies" (c), whose hearts are lifted up to vanity, idols, riches, self-righteousness, sensual lusts and pleasures; these are the enemies of God, are estranged from him, hold friendship with the world, harbour his enemies, love what he hates, hate what he loves, and commit acts of hostility against him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read, "they take thy cities in vain".
(b) Or "to a mischievous purpose"; so Ainsworth. (c) "qui elatus est ad vanitatem, hostes tui sunt", De Dieu.
138:20138:20: ՚Ի հակառակութիւն եւ ՚ի նախանձ, առցեն ՚ի նանիր զքաղաքս քո[7701]։ [7701] Օրինակ մի.Եւ ՚ի նախանձ, ՚ի նանիր ատեցին զքաղաքս քո։
20 Հակառակութեամբ ու նախանձով նրանք իզուր պիտի տիրեն քո քաղաքներին:
20 Անոնք քեզի դէմ նենգութեամբ կը խօսին Եւ քու թշնամիներդ քու անունդ պարապ տեղ կ’առնեն*։
[805]Ի հակառակութիւն եւ ի նախանձ, առցեն ի նանիր զքաղաքս քո:

138:20: ՚Ի հակառակութիւն եւ ՚ի նախանձ, առցեն ՚ի նանիր զքաղաքս քո[7701]։
[7701] Օրինակ մի.Եւ ՚ի նախանձ, ՚ի նանիր ատեցին զքաղաքս քո։
20 Հակառակութեամբ ու նախանձով նրանք իզուր պիտի տիրեն քո քաղաքներին:
20 Անոնք քեզի դէմ նենգութեամբ կը խօսին Եւ քու թշնամիներդ քու անունդ պարապ տեղ կ’առնեն*։
zohrab-1805▾ eastern-1994▾ western am▾
138:20138:20 Они говорят против Тебя нечестиво; суетное замышляют враги Твои.
138:21 οὐχὶ ουχι not; not actually τοὺς ο the μισοῦντάς μισεω hate σε σε.1 you κύριε κυριος lord; master ἐμίσησα μισεω hate καὶ και and; even ἐπὶ επι in; on τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your ἐξετηκόμην εκτηκω melt out; destroy
138:21. nonne odientes te Domine odivi et contra adversarios tuos distabuiHave I not hated them, O Lord, that hated thee: and pined away because of thy enemies?
20. For they speak against thee wickedly, and thine enemies take in vain.
For they speak against thee wickedly, [and] thine enemies take [thy name] in vain:

138:20 Они говорят против Тебя нечестиво; суетное замышляют враги Твои.
138:21
οὐχὶ ουχι not; not actually
τοὺς ο the
μισοῦντάς μισεω hate
σε σε.1 you
κύριε κυριος lord; master
ἐμίσησα μισεω hate
καὶ και and; even
ἐπὶ επι in; on
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
σου σου of you; your
ἐξετηκόμην εκτηκω melt out; destroy
138:21. nonne odientes te Domine odivi et contra adversarios tuos distabui
Have I not hated them, O Lord, that hated thee: and pined away because of thy enemies?
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Adam Clarke: Commentary on the Bible - 1831
139:21: Do not I hate them - I hold their conduct in abomination.
Albert Barnes: Notes on the Bible - 1834
139:21: Do not I hate them, O Lord, that hate thee? - This is in the consciousness of the psalmist a proof of his own real piety, as derived from his feelings toward those who were the enemies of God. The word hate here, as applied to them, must be understood in the sense that he disapproved of their conduct; that he did not desire to be associated with them; that he wished to avoid their society, and to find his friends among men of a different character. See the notes at Psa 1:1. Compare Isa 5:5.
And am not I grieved with those that rise up against thee? - The expression here - "grieved" - explains the meaning of the word "hate" in the former member of the verse. It is not that hatred which is followed by malignity or ill-will; it is that which is accompanied with grief - pain of heart - pity - sorrow. So the Saviour looked on people: Mar 3:5 : "And when he had looked round about on them with "anger," being "grieved" for the hardness of their hearts." The Hebrew word used here, however, contains "also" the idea of being disgusted with; of loathing; of nauseating. See the notes at Psa 119:158. The feeling referred to is anger - conscious disgust - at such conduct; and grief, pain, sorrow, that people should evince such feelings toward their Maker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:21: Do not I: Psa 15:4, Psa 31:6; Ch2 19:2; Rev 2:2, Rev 2:6
and am not: Psa 119:136, Psa 119:158; Jer 13:17; Mar 3:5; Luk 19:41; Rom 9:1-3
Geneva 1599
139:21 Do not I (o) hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
(o) He teaches us boldly to contemn all the hatred of the wicked and friendship of the world, when they would prevent us from serving God sincerely.
John Gill
139:21 Do not I hate them, O Lord, that hate thee?.... Wicked men are haters of God; of his word, both law and Gospel; of his ordinances, ways, and worship; of his people, cause, and interest; and therefore good men hate them: not as men, as the creatures of God, and as their fellow creatures, whom they are taught by the Gospel to love, to do good unto, and pray for; but as haters of God, and because they are so; not their persons, but their works; and for the truth of this the omniscient God is appealed unto;
and am not I grieved with those that rise up against thee? as wicked men do, in their hearts, in their words, and in their actions. They rebel against God, and contend with him, which is folly and madness; and this is grieving to good men, because of their insolence and impudence, the ruin and destruction they expose themselves to, and the dishonour done to God: and this arises from their great love and strong affection for him, not being able to bear such behaviour to him; as a man is filled with grief and indignation when another rises up against his father or his friend; see Ps 119:136.
138:21138:21: Ոչ զատելիս քո Տէր ատեցի, այլ ՚ի վերայ թշնամեաց քոց մաշեցայ[7702]։ [7702] Ոմանք.Զատելիս քո Տէր ո՛չ միայն ատեցի, այլ եւ ՚ի վերայ թշ՛՛։
21 Քեզ ատողներին ատեցի, Տէ՛ր, եւ քո թշնամիների պատճառով մաշուեցի:
21 Քեզ ատողները չե՞մ ատեր, ո՛վ Տէր Ու քեզի դէմ ելլողներէն չե՞մ զզուիր։
Ո՞չ զատելիս քո, Տէր, ատեցի, եւ ի վերայ թշնամեաց քոց մաշեցայ:

138:21: Ոչ զատելիս քո Տէր ատեցի, այլ ՚ի վերայ թշնամեաց քոց մաշեցայ[7702]։
[7702] Ոմանք.Զատելիս քո Տէր ո՛չ միայն ատեցի, այլ եւ ՚ի վերայ թշ՛՛։
21 Քեզ ատողներին ատեցի, Տէ՛ր, եւ քո թշնամիների պատճառով մաշուեցի:
21 Քեզ ատողները չե՞մ ատեր, ո՛վ Տէր Ու քեզի դէմ ելլողներէն չե՞մ զզուիր։
zohrab-1805▾ eastern-1994▾ western am▾
138:21138:21 Мне ли не возненавидеть ненавидящих Тебя, Господи, и не возгнушаться восстающими на Тебя?
138:22 τέλειον τελειος complete; accomplished μῖσος μισος hate αὐτούς αυτος he; him εἰς εις into; for ἐχθροὺς εχθρος hostile; enemy ἐγένοντό γινομαι happen; become μοι μοι me
138:22. perfecto odio oderam illos inimici facti sunt mihiI have hated them with a perfect hatred: and they are become enemies to me.
21. Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee:

138:21 Мне ли не возненавидеть ненавидящих Тебя, Господи, и не возгнушаться восстающими на Тебя?
138:22
τέλειον τελειος complete; accomplished
μῖσος μισος hate
αὐτούς αυτος he; him
εἰς εις into; for
ἐχθροὺς εχθρος hostile; enemy
ἐγένοντό γινομαι happen; become
μοι μοι me
138:22. perfecto odio oderam illos inimici facti sunt mihi
I have hated them with a perfect hatred: and they are become enemies to me.
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Adam Clarke: Commentary on the Bible - 1831
139:22: With perfect hatred - Their conduct, their motives, their opposition to thee, their perfidy and idolatrous purposes, I perfectly abhor. With them I have neither part, interest, nor affection.
Albert Barnes: Notes on the Bible - 1834
139:22: I hate them with perfect hatred - With no approval whatever of their conduct; with no sympathy for the evil they do; with no words of apology for their sinful acts; with entire disapprobation.
I count them mine enemies - As they are the enemies of God, so I regard them as my enemies. I do not wish to be associated with them, or to be regarded as one of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:22: hate them: Psa 101:3-8; Luk 14:26
John Gill
139:22 I hate them with perfect hatred,.... Heartily and really; not in word only, but in deed and in truth; "odio vatiniano", with consummate hatred: this is an answer to his own question;
I count them mine enemies; being the enemies of God: the friends of God were David's friends, as angels and good men, and God's enemies were his; their friends and enemies, were common; so closely allied and attached were they to each other, as God and all good men are.
John Wesley
139:22 Perfect hatred - See the difference between the Jewish and the Christian spirit!
138:22138:22: Ատելութիւն կատարեալ ատեցի զնոսա, եւ եղեն ինձ ՚ի թշնամիս[7703]։ [7703] Ոմանք.Յատելութիւն կատարեալ... եւ եղեն ինձ թշնամիք։
22 Կատարեալ ատելութեամբ ատեցի նրանց, եւ նրանք թշնամի դարձան ինձ:
22 Զանոնք կատարեալ ատելութեամբ կ’ատեմ Եւ ինծի թշնամի կը համարեմ։
Ատելութիւն կատարեալ ատեցի զնոսա, եւ եղեն ինձ ի թշնամիս:

138:22: Ատելութիւն կատարեալ ատեցի զնոսա, եւ եղեն ինձ ՚ի թշնամիս[7703]։
[7703] Ոմանք.Յատելութիւն կատարեալ... եւ եղեն ինձ թշնամիք։
22 Կատարեալ ատելութեամբ ատեցի նրանց, եւ նրանք թշնամի դարձան ինձ:
22 Զանոնք կատարեալ ատելութեամբ կ’ատեմ Եւ ինծի թշնամի կը համարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
138:22138:22 Полною ненавистью ненавижу их: враги они мне.
138:23 δοκίμασόν δοκιμαζω assay; assess με με me ὁ ο the θεός θεος God καὶ και and; even γνῶθι γινωσκω know τὴν ο the καρδίαν καρδια heart μου μου of me; mine ἔτασόν εταζω me καὶ και and; even γνῶθι γινωσκω know τὰς ο the τρίβους τριβος path μου μου of me; mine
138:23. scrutare me Deus et cognosce cor meum proba me et scito cogitationes measProve me, O God, and know my heart: examine me, and know my paths.
22. I hate them with perfect hatred: I count them mine enemies.
I hate them with perfect hatred: I count them mine enemies:

138:22 Полною ненавистью ненавижу их: враги они мне.
138:23
δοκίμασόν δοκιμαζω assay; assess
με με me
ο the
θεός θεος God
καὶ και and; even
γνῶθι γινωσκω know
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
ἔτασόν εταζω me
καὶ και and; even
γνῶθι γινωσκω know
τὰς ο the
τρίβους τριβος path
μου μου of me; mine
138:23. scrutare me Deus et cognosce cor meum proba me et scito cogitationes meas
Prove me, O God, and know my heart: examine me, and know my paths.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. Эти стихи - вывод из всего содержания псалма. Если Господь все содержит в Своей власти, то истинное поведение человека должно выражаться в преданности Ему и Его водительству, почему писатель молит Господа испытать его и направить его на надлежащий путь, если он в чем-либо уклонился от последнего.

Псалом представляет яркое и художественное изображение Божественного всеведения и вездеприсутствия.
Adam Clarke: Commentary on the Bible - 1831
139:23: Search me, O God - Investigate my conduct, examine my heart, put me to the test, and entwine my thoughts.
Albert Barnes: Notes on the Bible - 1834
139:23: Search me, O God - The word "search" here is the same as in Psa 139:1. See the notes at that verse. The psalmist had stated the fact that it is a characteristic of God that he "does" search the heart; and he here prays that God "would" exercise that power in relation to himself; that as God could know all that there is within the heart, he would examine him with the closest scrutiny, so that he might be under no delusion or self-deception; that he might not indulge in any false hopes; that he might not cherish any improper feelings or desires. The prayer denotes great "sincerity" on the part of the psalmist. It indicates also self-distrust. It is an expression of what all must feel who have any just views of themselves - that the heart is very corrupt; that we are liable to deceive ourselves; and that the most thorough search "should" be made that we be "not" deceived and lost.
And know my heart - Know or see all that is within it.
Try me - As metal is tried or proved that is put to a "test" to learn what it is. The trial here is that which would result from the divine inspection of his heart.
And know my thoughts - See what they are. The word rendered "thoughts" occurs only in one other place, Psa 94:19. The idea is, Search me thoroughly; examine not merely my outward conduct, but what I think about; what are my purposes; what passes through my mind; what occupies my imagination and my memory; what secures my affections and controls my will. He must be a very sincere man who prays that God will search his thoughts, for there are few who would be willing that their fellow-men, even their best friends, should know all that they are thinking about.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:23: Search me: Psa 139:1, Psa 26:2
know: Deu 8:2, Deu 8:16; Job 31:6; Pro 17:3; Zac 13:9; Mal 3:2, Mal 3:3; Pe1 1:7
Carl Friedrich Keil and Franz Delitzsch
139:23
He sees in them the danger which threatens himself, and prays God not to give him over to the judgment of self-delusion, but to lay bare the true state of his soul. The fact "Thou hast searched me," which the beginning of the Psalm confesses, is here turned into a petitioning "search me." Instead of רעים in Ps 139:17, the poet here says שׂרעפּים, which signifies branches (Ezek 31:5) and branchings of the act of thinking (thoughts and cares, Ps 94:19). The Resh is epenthetic, for the first form is שׂעפּים, Job 4:13; Job 20:2. The poet thus sets the very ground and life of his heart, with all its outward manifestations, in the light of the divine omniscience. And in Ps 139:24 he prays that God would see whether any דּרך־עצב cleaves to him (בּי as in 1Kings 25:24), by which is not meant "a way of idols" (Rosenm׬ller, Gesenius, and Maurer), after Is 48:5, since an inclination towards, or even apostasy to, heathenism cannot be an unknown sin; nor to a man like the writer of this Psalm is heathenism any power of temptation. דוך בּצע (Grהtz) might more readily be admissible, but דוך עצב is a more comprehensive notion, and one more in accordance with this closing petition. The poet gives this name to the way that leads to the pain, torture, viz., of the inward and outward punishments of sin; and, on the other hand, the way along which he wishes to be guided he calls דּרך עולם, the way of endless continuance (lxx, Vulgate, Luther), not the way of the former times, after Jer 6:16 (Maurer, Olshausen), which thus by itself is ambiguous (as becomes evident from Job 22:15; Jer 18:15), and also does not furnish any direct antithesis. The "everlasting way" is the way of God (Ps 27:11), the way of the righteous, which stands fast for ever and shall not "perish" (Ps 1:6).
John Gill
139:23 Search me, O God, and know my heart,.... He had searched him, and knew his heart thoroughly;
try me, and know my thoughts; he had tried him, and knew every thought in him, Ps 139:1. This therefore is not said for the sake of God; who, though he is the trier of hearts, and the searcher of the reins, is indeed a discerner of the thoughts and intents of the heart at once, and knows immediately what is in man; and needs no testimony of him, nor to make use of any means in order to know him and what is within him: but David said this for his own sake, that God would search and make known to him what was in his heart, and try him by his word, as gold is tried in the fire; or by anything difficult and self-denying, as he tried Abraham; or by any afflictive providence; or in any way he thought fit to make him acquainted thoroughly with himself. His sense is this, that if he knew his own heart and thoughts, and the inward frame and disposition of his soul, it was as he had expressed it; that he was grieved with sinners, and hated those that hated the Lord, even with a perfect hatred, and reckoned them as his enemies; but if it was otherwise, he desired to be searched and tried thoroughly, that it might be discovered: and he might say this also on account of others, who charged him falsely with things he was not conscious of; that never entered into his thoughts, and his heart knew nothing of, and could not accuse him with; and therefore he appeals to the heart searching God, that he would so lay open things that his integrity and innocence might appear to all; see Gen 22:1.
138:23138:23: Փորձեա՛ զիս Աստուած եւ ծանի՛ր զսիրտ իմ, քննեա՛ զիս եւ ծանի՛ր զշաւիղս իմ.
23 Փորձի՛ր ինձ, Աստուա՛ծ, ու ճանաչի՛ր իմ սիրտը, քննի՛ր ինձ ու ճանաչի՛ր իմ շաւիղները,
23 Փորձէ՛ զիս, ո՛վ Աստուած ու գիտցի՛ր իմ սիրտս. Զիս քննէ՛ ու գիտցի՛ր իմ մտածումներս
Փորձեա զիս, Աստուած, եւ ծանիր զսիրտ իմ, քննեա զիս եւ ծանիր զշաւիղս իմ:

138:23: Փորձեա՛ զիս Աստուած եւ ծանի՛ր զսիրտ իմ, քննեա՛ զիս եւ ծանի՛ր զշաւիղս իմ.
23 Փորձի՛ր ինձ, Աստուա՛ծ, ու ճանաչի՛ր իմ սիրտը, քննի՛ր ինձ ու ճանաչի՛ր իմ շաւիղները,
23 Փորձէ՛ զիս, ո՛վ Աստուած ու գիտցի՛ր իմ սիրտս. Զիս քննէ՛ ու գիտցի՛ր իմ մտածումներս
zohrab-1805▾ eastern-1994▾ western am▾
138:23138:23 Испытай меня, Боже, и узнай сердце мое; испытай меня и узнай помышления мои;
138:24 καὶ και and; even ἰδὲ οραω view; see εἰ ει if; whether ὁδὸς οδος way; journey ἀνομίας ανομια lawlessness ἐν εν in ἐμοί εμοι me καὶ και and; even ὁδήγησόν οδηγεω guide με με me ἐν εν in ὁδῷ οδος way; journey αἰωνίᾳ αιωνιος eternal; of ages
138:24. et vide si via idoli in me est et deduc me in via aeternaAnd see if there be in me the way of iniquity: and lead me in the eternal way.
23. Search me, O God, and know my heart: try me and know my thoughts:
Search me, O God, and know my heart: try me, and know my thoughts:

138:23 Испытай меня, Боже, и узнай сердце мое; испытай меня и узнай помышления мои;
138:24
καὶ και and; even
ἰδὲ οραω view; see
εἰ ει if; whether
ὁδὸς οδος way; journey
ἀνομίας ανομια lawlessness
ἐν εν in
ἐμοί εμοι me
καὶ και and; even
ὁδήγησόν οδηγεω guide
με με me
ἐν εν in
ὁδῷ οδος way; journey
αἰωνίᾳ αιωνιος eternal; of ages
138:24. et vide si via idoli in me est et deduc me in via aeterna
And see if there be in me the way of iniquity: and lead me in the eternal way.
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Adam Clarke: Commentary on the Bible - 1831
139:24: If there be any wicked way - דרך עצב derech otseb: a way of idolatry or of error. Any thing false in religious principle; any thing contrary to piety to thyself, and love and benevolence to man. And he needed to offer such prayer as this, while filled with indignation against the ways of the workers of iniquities; for he who hates, utterly hates, the practices of any man, is not far from hating the man himself. It is very difficult
"To hate the sin with all the heart,
And yet the sinner love."
Lead me in the way everlasting - בדרך עולם bederech olam, in the old way - the way in which our fathers walked, who worshipped thee, the infinitely pure Spirit, in spirit and in truth. Lead me, guide me, as thou didst them. We have ארח עולם orach olam, the old path, Job 22:15. "The two words דרך derech and ארח orach, differ," says Bishop Horsley, "in their figurative senses: derech is the right way, in which a man ought to go; orach is the way, right or wrong, in which a man actually goes by habit." The way that is right in a man's own eyes is seldom the way to God.
Albert Barnes: Notes on the Bible - 1834
139:24: And see if there be any wicked way in me - Margin, "way of pain," or "grief." The Hebrew word properly means an image, an idol Isa 48:5, but it also means pain, Ch1 4:9; Isa 14:3. The word in the form used here does not occur elsewhere. Gesenius (Lexicon) renders it here idol-worship. DeWette, "way of idols." Prof. Alexander, "way of pain." The Septuagint and Vulgate, "way of iniquity." So Luther. The Syriac, "way of falsehood." Rosenmuller, "way of an idol." According to this, the prayer is that God would search him and see if there was anything in him that partook of the nature of idolatry, or of defection from the true religion; any tendency to go back from God, to worship other gods, to leave the worship of the true God. As idolatry comprehends the sum of all that is evil, as being alienation from the true God, the prayer is that there might be nothing found in his heart which tended to alienate him from God - would indicate unfaithfulness or want of attachment to him.
And lead me in the way everlasting - The way which leads to eternal life; the path which I may tread foRev_er. In any other way than in the service of God his steps must be arrested. He must encounter his Maker in judgment, and be cut off, and consigned to woe. The path to heaven is one which man may steadily pursue; one, in reference to which death itself is really no interruption - for the journey commenced here will be continued through the dark valley, and continued foRev_ermore. Death does not interrupt the journey of the righteous for a moment. It is the same journey continued - as when we cross a narrow stream, and are on the same path still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
139:24: And see: Psa 7:3, Psa 7:4, Psa 17:3; Pro 28:26; Jer 17:9, Jer 17:10
wicked way: Heb. way of pain, or grief, Heb 12:15, Heb 12:16
and lead: Psa 5:8, Psa 25:8, Psa 25:9, Psa 119:1, Psa 119:32, Psa 143:8, Psa 143:10
the way: Mat 7:14; Joh 14:6; Col 2:6
Geneva 1599
139:24 And see if [there be any] (p) wicked way in me, and lead me in the (q) way everlasting.
(p) Or any heinous or rebellious way: meaning that though he was subject to sin, yet he was not given to wickedness, and to provoke God by rebellion.
(q) That is, continue your favour toward me to the end.
John Gill
139:24 And see if there be any wicked way in me,.... Not that David thought himself free from wickedness, or that there was none to be found in his heart and life; and therefore said this in a boasting way, he knew otherwise; see Ps 19:12; but he is desirous it might be thoroughly looked into and seen whether there was any such wicked way in him he was charged with; as that he had a design upon the life of Saul, and to seize his throne and kingdom, which never entered into his mind, 1Kings 24:9. Or, "any way of grief" (d); what tended to wound and grieve his own soul, or to grieve the hearts of God's people; or to grieve the Holy Spirit of God; and which he ought to grieve for and repent of: suggesting, that upon the first conviction he was ready to relinquish any such wicked way, and express his abhorrence of it, and testify true repentance for it. Some render it, "the way of an idol" (e); because a word from the same root signifies an idol: every carnal lust in a man's heart is an idol; and whatsoever engrosses the affections, or has more of them than God himself has, or is preferred to him, Ezek 14:4. The Targum is,
"and see if the way of those that err is me;''
and lead me in the way everlasting; or, "in the way of old" (f): the good old way, the ancient path, in which the patriarchs before and after the flood walked, Or, "in the perpetual way" (g); the way that endures for ever; in opposition to the way of the wicked, that perishes, Ps 1:6; or in the way that leads to everlasting life, to eternal peace and rest, and endless pleasures; as opposed to the way of grief and sorrow. It designs Christ, the true and only way to eternal life, the path of faith, truth, and godliness, Mt 7:13; in which the Lord leads his people, as a father does his child, and as the shepherd his flock. The Jewish commentators, Aben Ezra and Kimchi, interpret it the way of the world; and take it to be the same with the way of all flesh, death, or the grave; which is called man's world, or home, Josh 23:14; and make the sense to be this: If thou seest any evil in me, take me out of the world; kill me at once, let me die But this seems to be foreign from the text; for the word "lead" designs a blessing or benefit, as Calvin well observes. The Targum is,
"lead me in the way of the upright of the world;''
the way in which upright men walk.
(d) "via doloris", Montanus, Cocceius, Gejerus, Michaelis; so Ainsworth. (e) "Via idoli"; so some in Vatablus. (f) "per viam sepiternam", Pagninus, Vatablus; "per viam antiquam", Gussetius; so Ainsworth. (g) "In via perpetua", Junius & Tremellius, Piscator.
138:24138:24: եւ տե՛ս թէ իցեն անօրէնութիւնք ՚ի ճանապարհս իմ, եւ առաջնորդեա՛ ինձ ՚ի ճանապարհս քո յաւիտենից։ Տունք. իբ̃։
24 եւ տե՛ս, եթէ իմ ճանապարհին անօրէնութիւններ կան, առաջնորդի՛ր ինձ քո յաւիտենական ճանապարհներով:
24 Եւ նայէ՛ թէ արդեօք չար ճամբու մէ՞ջ եմ Եւ զիս դէպի յաւիտենական ճամբան առաջնորդէ։
եւ տես թէ իցեն անօրէնութիւնք ի ճանապարհս իմ, եւ առաջնորդեա ինձ ի ճանապարհս [806]քո յաւիտենից:

138:24: եւ տե՛ս թէ իցեն անօրէնութիւնք ՚ի ճանապարհս իմ, եւ առաջնորդեա՛ ինձ ՚ի ճանապարհս քո յաւիտենից։ Տունք. իբ̃։
24 եւ տե՛ս, եթէ իմ ճանապարհին անօրէնութիւններ կան, առաջնորդի՛ր ինձ քո յաւիտենական ճանապարհներով:
24 Եւ նայէ՛ թէ արդեօք չար ճամբու մէ՞ջ եմ Եւ զիս դէպի յաւիտենական ճամբան առաջնորդէ։
zohrab-1805▾ eastern-1994▾ western am▾
138:24138:24 и зри, не на опасном ли я пути, и направь меня на путь вечный.
24. And see if there be any way of wickedness in me, and lead me in the way everlasting.
And see if [there be any] wicked way in me, and lead me in the way everlasting:

138:24 и зри, не на опасном ли я пути, и направь меня на путь вечный.
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