Psalmen 139
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In structure and style, like the preceding (Psalms 104-142), this Psalm is clearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence. (Psa 143:1-12) in thy faithfulness . . . and . . . righteousness--or, God's regard to the claims which He has permitted His people to make in His covenant.
Quelle öffnen ↗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, Mat 7:23. . Psalms 139:2 psa 139:2 psa 139:2 psa 139:2Thou 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…
Quelle öffnen ↗The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in Psa 139:2 and Psa 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 Psa 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 Deu 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 Psa 116:16; Psa 129:3; Psa 135:11; Psa 136:19. The monostichic opening is after the Davidic style, e.g., Psa 23:1. Among the prophets, Isaiah in particular is fond of such thematic introductions as we have here in Psa 139:1. On ותּדע instead of ותּדעני vid., on Psa 107:20; the pronominal object stands once beside the first verb, or even beside the second (Kg2 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 Psa 139:2 and Psa 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 fash…
Quelle öffnen ↗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 5:27. 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 (Pro 25:3), 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…
Quelle öffnen ↗Ps 139 In this wisdom psalm, the psalmist opens every aspect of his being, character, behavior, and speech to God’s examination. As hard as life is, he wants to ensure his own growth in wisdom so that he does not come under God’s judgment of the wicked (141:5; 142:3; 143:8, 10; 144:3-4). Further, the poet recognizes that he cannot escape from the Lord. His sense of stress disappears when he considers the Lord’s loving care for him, even before birth (139:13-18). He then invites the Lord to continue examining him as he walks in the path of wisdom (139:23-24). 139:1-6 The Lord knows the psalmist well; God has examined him thoroughly, in an inescapable examination that is painful at times (Job 7:17-19).
Quelle öffnen ↗Ursprache
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נָצַח (nâtsach, H5329) — properly, to glitter from afar, i.e. to be eminent (as a superintendent, especially of… מִזְמוֹר (mizmôwr, H4210) — properly, instrumental music; by implication, a poem set to notes דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God חָקַר (châqar, H2713) — properly, to penetrate; hence, to examine intimately יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,…
Quelle öffnen ↗יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand רֵעַ (rêaʻ, H7454) — a thought (as association of ideas) רָחוֹק (râchôwq, H7350) — remote, literally or figuratively, of place or time; specifically, precious; often used…
Quelle öffnen ↗זָרָה (zârâh, H2219) — to toss about; by implication, to diffuse, winnow אֹרַח (ʼôrach, H734) — a well-trodden road (literally or figuratively); also a caravan רֶבַע (rebaʻ, H7252) — prostration (for sleep) סָכַן (çâkan, H5532) — to be familiar with; by implication, to minister to, be serviceable to, be customary דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb
Quelle öffnen ↗מִלָּה (millâh, H4405) — a word; collectively, a discourse; figuratively, a topic לָשׁוֹן (lâshôwn, H3956) — the tongue (of man or animals), used literally (as the instrument of licking, eating, or… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,…
Quelle öffnen ↗צוּר (tsûwr, H6696) — to cramp, i.e. confine (in many applications, literally and figuratively, formative or… אָחוֹר (ʼâchôwr, H268) — the hinder part; hence (adverb) behind, backward; also (as facing north) the West קֶדֶם (qedem, H6924) — the front, of place (absolutely, the fore part, relatively the East) or time (antiquity);… שִׁית (shîyth, H7896) — to place (in a very wide application) כַּף (kaph, H3709) — the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of…
Quelle öffnen ↗דַּעַת (daʻath, H1847) — knowledge פִּלְאִי (pilʼîy, H6383) — remarkable שָׂגַב (sâgab, H7682) — to be (causatively, make) lofty, especially inaccessible; by implication, safe, strong;… יָכֹל (yâkôl, H3201) — to be able, literally (can, could) or morally (may, might)
Quelle öffnen ↗יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… בָּרַח (bârach, H1272) — to bolt, i.e. figuratively, to flee suddenly פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and…
Quelle öffnen ↗נָסַק (nâçaq, H5266) — to go up שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… יַצַע (yatsaʻ, H3331) — to strew as a surface שְׁאוֹל (shᵉʼôwl, H7585) — Hades or the world of the dead (as if a subterranean retreat), including its accessories…
Quelle öffnen ↗נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative כָּנָף (kânâph, H3671) — an edge or extremity; specifically (of a bird or army) a wing, (of a garment or… שַׁחַר (shachar, H7837) — dawn (literal, figurative or adverbial) שָׁכַן (shâkan, H7931) — to reside or permanently stay (literally or figuratively) אַחֲרִית (ʼachărîyth, H319) — the last or end, hence, the future; also posterity יָם (yâm, H3220) — a sea (as breaking in noisy surf) or large body of water; specifically (with the…
Quelle öffnen ↗יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), נָחָה (nâchâh, H5148) — to guide; by implication, to transport (into exile, or as colonists) יָמִין (yâmîyn, H3225) — the right hand or side (leg, eye) of a person or other object (as the stronger and more… אָחַז (ʼâchaz, H270) — to seize (often with the accessory idea of holding in possession)
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) חֹשֶׁךְ (chôshek, H2822) — the dark; hence (literally) darkness; figuratively, misery, destruction, death,… שׁוּף (shûwph, H7779) — properly, to gape, i.e. snap at; figuratively, to overwhelm לַיִל (layil, H3915) — properly, a twist (away of the light), i.e. night; figuratively, adversity אוֹר (ʼôwr, H216) — illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.) בְּעַד (bᵉʻad, H1157) — in up to or over against; generally at, beside, among, behind, for, etc.
Quelle öffnen ↗חֹשֶׁךְ (chôshek, H2822) — the dark; hence (literally) darkness; figuratively, misery, destruction, death,… חָשַׁךְ (châshak, H2821) — to be dark (as withholding light); transitively, to darken לַיִל (layil, H3915) — properly, a twist (away of the light), i.e. night; figuratively, adversity אוֹר (ʼôwr, H215) — to be (causative, make) luminous (literally and metaphorically) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… חֲשֵׁכָה (chăshêkâh, H2825) — darkness; figuratively, misery אוֹרָה (ʼôwrâh, H219) — luminousness, i.e. (figuratively) prosperity; also a plant (as being bright)
Quelle öffnen ↗קָנָה (qânâh, H7069) — to erect, i.e. create; by extension, to procure, especially by purchase (causatively,… כִּלְיָה (kilyâh, H3629) — a kidney (as an essential organ); figuratively, the mind (as the interior self) סָכַךְ (çâkak, H5526) — properly, to entwine as ascreen; by implication, to fence in, cover over, (figuratively)… אֵם (ʼêm, H517) — a mother (as the bond of the family); in a wide sense (both literally and figuratively… בֶּטֶן (beṭen, H990) — the belly, especially the womb; also the bosom or body of anything
Quelle öffnen ↗יָדָה (yâdâh, H3034) — physically, to throw (a stone, an arrow) at or away; especially to revere or worship… יָרֵא (yârêʼ, H3372) — to fear; morally, to revere; caus. to frighten פָּלָה (pâlâh, H6395) — to distinguish (literally or figuratively) פָּלָא (pâlâʼ, H6381) — properly, perhaps to separate, i.e. distinguish (literally or figuratively); by… מַעֲשֶׂה (maʻăseh, H4639) — an action (good or bad); generally, a transaction; abstractly, activity; by implication,… נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… מְאֹד (mᵉʼôd, H3966) — properly, vehemence, i.e. (with or without preposition) vehemently; by implication,…
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
und keine Kreatur ist vor ihm unsichtbar, es ist aber alles bloß und aufgedeckt vor den Augen dessen, welchem wir Rechenschaft zu geben haben.
Doch du, o HERR, kennst mich, du durchschaust mich, du hast meine Gesinnung gegen dich erprobt. Reiße sie wie Schafe hin zur Schlachtbank und weihe sie für den Tag der Schlachtung!
Wenn wir des Namens unsres Gottes vergessen und unsre Hände zu einem fremden Gott ausgestreckt hätten,
Du hast mein Herz geprüft, mich des Nachts besucht, du hast mich durchforscht, nichts gefunden, daß ich mich mit meinen Gedanken oder mit meinem Munde vergangen hätte.
Erforsche mich, o Gott, und erkenne mein Herz; prüfe mich und erkenne, wie ich es meine;
Und du, mein Sohn Salomo, erkenne den Gott deines Vaters und diene ihm von ganzem Herzen und mit williger Seele! Denn der HERR erforscht alle Herzen und versteht alles Dichten der Gedanken. Wirst du ihn suchen, so wirst du ihn finden; wirst du ihn aber verlassen, so wird er dich verwerfen ewiglich!
so mögest du es hören in deiner Wohnung im Himmel und vergeben und eingreifen und einem jeden geben, wie er gewandelt hat, wie du sein Herz kennst (denn du allein kennst das Herz aller Menschenkinder)
Und ihre Kinder will ich töten, und alle Gemeinden werden erkennen, daß ich es bin, der Nieren und Herzen erforscht. Und ich will euch vergelten, einem jeden nach seinen Werken.
Und zum drittenmal fragt er ihn: Simon Jona, hast du mich lieb? Da ward Petrus traurig, daß er ihn zum drittenmal fragte: Hast du mich lieb? und sprach zu ihm: Herr, du weißt alle Dinge, du weißt, daß ich dich lieb habe. Jesus spricht zu ihm: Weide meine Schafe!
Und dem Engel der Gemeinde in Thyatira schreibe: Das sagt der Sohn Gottes, der Augen hat wie eine Feuerflamme und dessen Füße gleich schimmerndem Erze sind: