Psa 139:15 | KD | STEP | The fact that man is manifest to God even to the very bottom of his nature, and in every place, is now confirmed from the origin of man. The development of the child in the womb was looked upon by the Israelitish Chokma as one of the greatest mysteries, ; and here the poet praises this coming into being as a marvellous work of the omniscient and omnipresent omnipotence of God. קנה here signifies condere ; and סכך not: to cover, protect, as in ; , prop. to cover with network, to hedge in, but: to plait, interweave, viz., with bones, sinews, and veins, like שׂכך in Job 10:11. The reins are made specially prominent in order to mark the, the seat of the tenderest, most secret emotions, as the work of Him who trieth the heart and the reins. The προσευχή becomes in the εὐχαριστία: I give thanks unto Thee that I have wonderfully come into being under fearful circumstances, i.e., circumstances exciting a shudder, viz., of astonishment (נוראות as in ). נפלה (= נפלא) is the passive to הפלה, ; Psa 17:7. Hitzig regards נפליתה (Thou hast shown Thyself wonderful), after the lxx, Syriac, Vulgate, and Jerome, as the only correct reading; but the thought which is thereby gained comes indeed to be expressed in the following line, , which sinks down into tautology in connection with this reading. `otsem (collectively equivalent to עצמים, ) is the bones, the skeleton, and, starting from that idea, more generally the state of being as a sum-total of elements of being. אשׁר, without being necessarily a conjunction (Ew. §333, a ), attaches itself to the suffix of עצמי. רקּם, “to be worked in different colours, or also embroidered,” of the system of veins ramifying the body, and of the variegated colouring of its individual members, more particularly of the inward parts; perhaps, however, more generally with a retrospective conception of the colours of the outline following the undeveloped beginning, and of the forming of the members and of the organism in general. The mother’s womb is here called not merely סתר (cf. Aeschylus’ Eumenides , 665: ἐν σκοτοισι νηδύος τεθραμμένη, and the designation of the place where the foetus is formed as “a threefold darkness’ in the Koran, Sur . xxxix. 8), the ē of which is retained here in pause (vid., Böttcher, Lehrbuch , §298), but by a bolder appellation תּחתּיּות ארץ, the lowest parts of the earth, i.e., the interior of the earth (vid., on ) as being the secret laboratory of the earthly origin, with the same retrospective reference to the first formation of the human body out of the dust of the earth, as when Job says, : “naked came I out of my mother’s womb, and naked shall I return thither” - שׁמּה, viz., εἰς τὴν γῆν τὴν μητέρα πάντων, Sir. 40:1. The interior of Hades is also called בּטן שׁאול in , Sir. 51:5. According to the view of Scripture the mode of Adam’s creation is repeated in the formation of every man, , cf. Job 33:4. The earth was the mother’s womb of Adam, and the mother’s womb out of which the child of Adam comes forth is the earth out of which it is taken.

‏ Psalms 139:15

The fact that man is manifest to God even to the very bottom of his nature, and in every place, is now confirmed from the origin of man. The development of the child in the womb was looked upon by the Israelitish Chokma as one of the greatest mysteries, Ecc 11:5; and here the poet praises this coming into being as a marvellous work of the omniscient and omnipresent omnipotence of God. קנה here signifies condere; and סכך not: to cover, protect, as in Psa 140:8; Job 40:22, prop. to cover with network, to hedge in, but: to plait, interweave, viz., with bones, sinews, and veins, like שׂכך in Job 10:11. The reins are made specially prominent in order to mark the, the seat of the tenderest, most secret emotions, as the work of Him who trieth the heart and the reins. The προσευχή becomes in Psa 139:14 the εὐχαριστία: I give thanks unto Thee that I have wonderfully come into being under fearful circumstances, i.e., circumstances exciting a shudder, viz., of astonishment (נוראות as in Psa 65:6). נפלה (= נפלא) is the passive to הפלה, Psa 4:4; Psa 17:7. Hitzig regards נפליתה (Thou hast shown Thyself wonderful), after the lxx, Syriac, Vulgate, and Jerome, as the only correct reading; but the thought which is thereby gained comes indeed to be expressed in the following line, Psa 139:14, which sinks down into tautology in connection with this reading. `otsem (collectively equivalent to עצמים, Ecc 11:5) is the bones, the skeleton, and, starting from that idea, more generally the state of being as a sum-total of elements of being. אשׁר, without being necessarily a conjunction (Ew. §333, a), attaches itself to the suffix of עצמי. רקּם, “to be worked in different colours, or also embroidered,” of the system of veins ramifying the body, and of the variegated colouring of its individual members, more particularly of the inward parts; perhaps, however, more generally with a retrospective conception of the colours of the outline following the undeveloped beginning, and of the forming of the members and of the organism in general. ^{▼▼In the Talmud the egg of a bird or of a reptile is called מרקּמת, when the outlines of the developed embryo are visible in it; and likewise the mole (mola), when traces of human; organization can be discerned in it.}

The mother’s womb is here called not merely סתר (cf. Aeschylus’ Eumenides, 665: ἐν σκοτοισι νηδύος τεθραμμένη, and the designation of the place where the foetus is formed as “a threefold darkness’ in the Koran, Sur. xxxix. 8), the ē of which is retained here in pause (vid., Böttcher, Lehrbuch, §298), but by a bolder appellation תּחתּיּות ארץ, the lowest parts of the earth, i.e., the interior of the earth (vid., on Psa 63:10) as being the secret laboratory of the earthly origin, with the same retrospective reference to the first formation of the human body out of the dust of the earth, as when Job says, Job 1:21 : “naked came I out of my mother’s womb, and naked shall I return thither” - שׁמּה, viz., εἰς τὴν γῆν τὴν μητέρα πάντων, Sir. 40:1. The interior of Hades is also called בּטן שׁאול in Jon 2:2, Sir. 51:5. According to the view of Scripture the mode of Adam’s creation is repeated in the formation of every man, Job 33:6, cf. Job 33:4. The earth was the mother’s womb of Adam, and the mother’s womb out of which the child of Adam comes forth is the earth out of which it is taken.