Psalms 139:8

The future form אסּק, customary in the Aramaic, may be derived just as well from סלק (סלק), by means of the same mode of assimilation as in יסּב = יסבּב, as from נסק (נסק), which latter is certainly only insecurely established by Dan 6:24, להנסקה (cf. להנזקת, Ezr 4:22; הנפּק, Dan 5:2), since the Nun, as in להנעלה, Dan 4:3, can also be a compensation for the resolved doubling (vid., Bernstein in the Lexicon Chrestom. Kirschianae, and Levy s.v. נסק). אם with the simple future is followed by cohortatives (vid., on Psa 73:16) with the equivalent אשּׂא among them: et si stratum facerem (mihi) infernum (accusative of the object as in Isa 58:5), etc. In other passages the wings of the sun (Mal 4:2) and of the wind (Psa 18:11) are mentioned, here we have the wings of the morning's dawn. Pennae aurorae, Eugubinus observes (1548), est velocissimus aurorae per omnem mundum decursus. It is therefore to be rendered: If I should lift wings (נשׂא כנפים as in Eze 10:16, and frequently) such as the dawn of the morning has, i.e., could I fly with the swiftness with which the dawn of the morning spreads itself over the eastern sky, towards the extreme west and alight there. Heaven and Hades, as being that which is superterrestrial and subterrestrial, and the east and west are set over against one another. אחרית ים is the extreme end of the sea (of the Mediterranean with the "isles of the Gentiles"). In Psa 139:10 follows the apodosis: nowhere is the hand of God, which governs everything, to be escaped, for dextera Dei ubique est. ואמר (not ואמר, Eze 13:15), "therefore I spake," also has the value of a hypothetical protasis: quodsi dixerim. אך and חשׁך belongs together: merae tenebrae (vid: Psa 39:6.); but ישׁוּפני is obscure. The signification secured to it of conterere, contundere, in Ge…

Some of the Jewish doctors are of opinion that this is the most excellent of all the psalms of David; and a very pious devout meditation it is upon the doctrine of God's omniscience, which we should therefore have our hearts fixed upon and filled with in singing this psalm. I. This doctrine is here asserted, and fully laid down (Psa 139:1-6). II. It is confirmed by two arguments: - 1. God is every where present; therefore he knows all (Psa 139:7-12). 2. He made us, therefore he knows us (Psa 139:13-16). III. Some inferences are drawn from this doctrine. 1. It may fill us with pleasing admiration of God (Psa 139:17, Psa 139:18). 2. With a holy dread and detestation of sin and sinners (Psa 139:19-22). 3. With a holy satisfaction in our own integrity, concerning which we may appeal to God (Psa 139:23, Psa 139:24). This great and self-evident truth, That God knows our hearts, and the hearts of all the children of men, if we did but mix faith with it and seriously consider it and apply it, would have a great influence upon our holiness and upon our comfort. To the chief musician. A psalm of David.

139:8 down to the grave: God has total access to his entire creation—even the most hard-to-reach places.