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; 1
you are aware of everything I do. 2
139:4 Certainly 3 my tongue does not frame a word
without you, O Lord, being thoroughly aware of it. 4
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. 5
139:7 Where can I go to escape your spirit?
Where can I flee to escape your presence? 6
139:8 If I were to ascend 7 to heaven, you would be there.
If I were to sprawl out in Sheol, there you would be. 8
139:9 If I were to fly away 9 on the wings of the dawn, 10
and settle down on the other side 11 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, 12
and the light will turn to night all around me,” 13
5:21 For the ways of a person 14 are in front of the Lord’s eyes,
and the Lord 15 weighs 16 all that person’s 17 paths.
15:3 The eyes of the Lord 18 are in every place,
keeping watch 19 on those who are evil and those who are good.
23:23 Do you people think 20 that I am some local deity
and not the transcendent God?” 21 the Lord asks. 22
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 23
“Do you not know that I am everywhere?” 24
the Lord asks. 25
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.”
3 tn Or “for.”
4 tn Heb “look, O
5 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
6 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).
7 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).
8 tn Heb “look, you.”
9 tn Heb “rise up.”
10 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.
11 tn Heb “at the end.”
12 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.
13 tn Heb “and night, light, around me.”
14 tn Heb “man.”
15 tn Heb “he”; the referent (the
16 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
17 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
18 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
19 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
20 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
21 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
22 tn Heb “Oracle of the
23 tn Heb “Oracle of the
24 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
25 tn Heb “Oracle of the
26 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
27 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
28 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
29 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
30 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
31 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
32 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.