Psalms 139
139
You Know All About Me
For the Pure and Shining One
King David’s poetic song
1Lord, you know everything there is to know about me.
2You perceive every movement of my heart and soul,
and you understand my every thought before it even enters my mind.
3-4You are so intimately aware of me, Lord.
You read my heart like an open book
and you know all the words I’m about to speak
before I even start a sentence!
You know every step I will take before my journey even begins.
5You’ve gone into my future to prepare the way,
and in kindness you follow behind me
to spare me from the harm of my past. # 139:5 Or “You hem me in [lit. “besiege me”] before and behind.” The implication is that God protects the psalmist from what may come in the future and what has happened in the past.
You have laid your hand on me!
6This is just too wonderful, deep, and incomprehensible!
Your understanding of me brings me wonder and strength. # 139:6 As translated from the Septuagint. The Hebrew reads “too high to understand.”
7Where could I go from your Spirit?
Where could I run and hide from your face?
8If I go up to heaven, you’re there!
If I go down to the realm of the dead, you’re there too!
9If I fly with wings into the shining dawn, you’re there!
If I fly into the radiant sunset, # 139:9 Implied in the Hebrew, which reads “the remote parts of the sea” or “beyond the horizon to the west.” The sea is west of Israel. you’re there waiting!
10Wherever I go, your hand will guide me;
your strength will empower me.
11It’s impossible to disappear from you
or to ask the darkness to hide me,
for your presence is everywhere, bringing light into my night.
12There is no such thing as darkness with you.
The night, to you, is as bright as the day;
there’s no difference between the two.
13You formed my innermost being, shaping my delicate inside
and my intricate outside,
and wove them all together in my mother’s womb. # 139:13 The Hebrew word for “knit” or “wove” can also be translated “covered” or “defended.” God places an eternal spirit inside the conceived child within the womb of a mother and covers that life, sends the child a guardian angel, and watches over him or her.
14I thank you, God, for making me so mysteriously complex!
Everything you do is marvelously breathtaking.
It simply amazes me to think about it!
How thoroughly you know me, Lord!
15You even formed every bone in my body
when you created me in the secret place; # 139:15 The Hebrew text is literally “the depths of the earth.”
carefully, skillfully you shaped me # 139:15 Or “embroidered me.” from nothing to something.
16You saw who you created me to be before I became me! # 139:16 The Hebrew could be translated “as an embryo.”
Before I’d ever seen the light of day,
the number of days you planned for me
were already recorded in your book. # 139:16 See Ps. 69:28.
17-18Every single moment you are thinking of me!
How precious and wonderful to consider
that you cherish me constantly in your every thought!
O God, your desires toward me are more
than the grains of sand on every shore!
When I awake each morning, you’re still with me.
19O God, come and slay these bloodthirsty, murderous men!
For I cry out, “Depart from me, you wicked ones!”
20See how they blaspheme your sacred name
and lift up themselves against you, but all in vain!
21Lord, can’t you see how I despise those who despise you?
For I grieve when I see them rise up against you.
22I have nothing but complete hatred and disgust for them.
Your enemies shall be my enemies!
23God, I invite your searching gaze into my heart.
Examine me through and through;
find out everything that may be hidden within me.
Put me to the test and sift through all my anxious cares.
24See if there is any path of pain I’m walking on,
and lead me back to your glorious, everlasting way—
the path that brings me back to you.
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Psalms 139: TPT
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Learn More About The Passion TranslationPsalms 139
139
Psalm 139#sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
For the music director, a psalm of David.
1 O Lord, you examine me#tn The statement is understood as generalizing – the psalmist describes what God typically does. and know.
2 You know when I sit down and when I get up;
even from far away you understand my motives.
3 You carefully observe me when I travel or when I lie down to rest;#tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
you are aware of everything I do.#tn Heb “all my ways.”
4 Certainly#tn Or “for.” my tongue does not frame a word
without you, O Lord, being thoroughly aware of it.#tn Heb “look, O Lord, you know all of it.”
5 You squeeze me in from behind and in front;
you place your hand on me.
6 Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it.#tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
7 Where can I go to escape your spirit?
Where can I flee to escape your presence?#tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
8 If I were to ascend#tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90). to heaven, you would be there.
If I were to sprawl out in Sheol, there you would be.#tn Heb “look, you.”
9 If I were to fly away#tn Heb “rise up.” on the wings of the dawn,#sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
and settle down on the other side#tn Heb “at the end.” of the sea,
10 even there your hand would guide me,
your right hand would grab hold of me.
11 If I were to say, “Certainly the darkness will cover me,#tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.
and the light will turn to night all around me,”#tn Heb “and night, light, around me.”
12 even the darkness is not too dark for you to see,#tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
and the night is as bright as#tn Heb “shines like.” day;
darkness and light are the same to you.#tn Heb “like darkness, like light.”
13 Certainly#tn Or “for.” you made my mind and heart;#tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
you wove me together#tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11. in my mother’s womb.
14 I will give you thanks because your deeds are awesome and amazing.#tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
You knew me thoroughly;#tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
15 my bones were not hidden from you,
when#tc The Hebrew term אֲשֶׁר (’asher, “which”) should probably be emended to כֲּאַשֶׁר (ka’asher, “when”). The kaf (כ) may have been lost by haplography (note the kaf at the end of the preceding form). I was made in secret
and sewed together in the depths of the earth.#sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
16 Your eyes saw me when I was inside the womb.#tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
All the days ordained for me
were recorded in your scroll
before one of them came into existence.#tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
17 How difficult it is for me to fathom your thoughts about me, O God!#tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
How vast is their sum total!#tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
18 If I tried to count them,
they would outnumber the grains of sand.
Even if I finished counting them,
I would still have to contend with you.#tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.
19 If only#tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b). you would kill the wicked, O God!
Get away from me, you violent men!#tn Heb “men of bloodshed.”
20 They#tn Heb “who.” rebel against you#tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (’amar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40). and act deceitfully;#tn Heb “by deceit.”
your enemies lie.#tc Heb “lifted up for emptiness, your cities.” The Hebrew text as it stands makes no sense. The form נָשֻׂא (nasu’; a Qal passive participle) should be emended to נָשְׂאוּ (nosÿu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (’arekha, “your cities”) to עָלֶיךָ (’alekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).
21 O Lord, do I not hate those who hate you,
and despise those who oppose you?#tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).
22 I absolutely hate them,#tn Heb “[with] completeness of hatred I hate them.”
they have become my enemies!
23 Examine me, and probe my thoughts!#tn Heb “and know my heart.”
Test me, and know my concerns!#tn The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of “worries” in Ps 94:19.
24 See if there is any idolatrous tendency#tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253. in me,
and lead me in the reliable ancient path!#tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.
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