Psalms 139:13

139:13 Certainly ¹  you made my mind and heart; ² 

you wove me together ³  in my mother’s womb.

Job 10:9-11

10:9 Remember that you have made me as with ⁴  the clay;

will ⁵  you return me to dust?

10:10 Did you not pour ⁶  me out like milk,

and curdle ⁷  me like cheese? ⁸ 

10:11 You clothed ⁹  me with skin and flesh

and knit me together ¹⁰  with bones and sinews.

Exodus 11:5

11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh ¹¹  who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle.

[139:13]  ¹ tn Or “for.”

[139:13]  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).

[139:13]  ³ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

[10:9]  ⁴ tn The preposition “like” creates a small tension here. So some ignore the preposition and read “clay” as an adverbial accusative of the material (GKC 371 §117.hh but cf. 379 §119.i with reference to beth essentiae: “as it were, by clay”). The NIV gets around the problem with a different meaning for the verb: “you molded me like clay.” Some suggest the meaning was “as [with] clay” (in the same manner that we have “as [in] the day of Midian” [Isa 9:4]).

[10:9]  ⁵ tn The text has a conjunction: “and to dust….”

[10:10]  ⁶ tn The verb נָתַךְ (natakh) means “to flow,” and in the Hiphil, “to cause to flow.”

[10:10]  ⁷ tn This verb קָפָא (qafa’) means “to coagulate.” In the Hiphil it means “to stiffen; to congeal.”

[10:10]  ⁸ tn The verbs in v. 10 are prefixed conjugations; since the reference is to the womb, these would need to be classified as preterites.

[10:11]  ⁹ tn The skin and flesh form the exterior of the body and so the image of “clothing” is appropriate. Once again the verb is the prefixed conjugation, expressing what God did.

[10:11]  ¹⁰ tn This verb is found only here (related nouns are common) and in the parallel passage of Ps 139:13. The word סָכַךְ (sakhakh), here a Poel prefixed conjugation (preterite), means “to knit together.” The implied comparison is that the bones and sinews form the tapestry of the person (compare other images of weaving the life).

[11:5]  ¹¹ sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.