Text -- Psalms 139:1-15 (NET)

Psalm 139

139:1 For the music director, a psalm of David. O Lord, you examine me and know. 139:2 You know when I sit down and when I get up; even from far away you understand my motives. 139:3 You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do. 139:4 Certainly my tongue does not frame a word without you, O Lord, being thoroughly aware of it. 139:5 You squeeze me in from behind and in front; you place your hand on me. 139:6 Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it. 139:7 Where can I go to escape your spirit? Where can I flee to escape your presence? 139:8 If I were to ascend to heaven, you would be there. If I were to sprawl out in Sheol, there you would be. 139:9 If I were to fly away on the wings of the dawn, and settle down on the other side of the sea, 139:10 even there your hand would guide me, your right hand would grab hold of me. 139:11 If I were to say, “Certainly the darkness will cover me, and the light will turn to night all around me,” 139:12 even the darkness is not too dark for you to see, and the night is as bright as day; darkness and light are the same to you. 139:13 Certainly you made my mind and heart; you wove me together in my mother’s womb. 139:14 I will give you thanks because your deeds are awesome and amazing. You knew me thoroughly; 139:15 my bones were not hidden from you, when I was made in secret and sewed together in the depths of the earth.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 139:1

¹ 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.

² tn The statement is understood as generalizing – the psalmist describes what God typically does.

NET Notes: Psa 139:3

¹ 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).

² tn Heb “all my ways.”

NET Notes: Psa 139:4

¹ tn Or “for.”

² tn Heb “look, O Lord, you know all of it.”

NET Notes: Psa 139:6

¹ tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”

NET Notes: Psa 139:7

¹ 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).

NET Notes: Psa 139:8

¹ 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).

² tn Heb “look, you.”

NET Notes: Psa 139:9

¹ tn Heb “rise up.”

² 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.

³ tn Heb “at the end.”

NET Notes: Psa 139:11

¹ 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.

² tn Heb “and night, light, around me.”

NET Notes: Psa 139:12

¹ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

² tn Heb “shines like.”

³ tn Heb “like darkness, like light.”

NET Notes: Psa 139:13

¹ tn Or “for.”

² 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).

³ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

NET Notes: Psa 139:14

¹ 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”).

² 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.

NET Notes: Psa 139:15

¹ 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).

² 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.