Psa 139:2 | KD | STEP | The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in and , endeavour, desire, thinking, like רעוּת and רעיון in the post-exilic books, from רעה (רעא), cupere, cogitare ; and the ἅπ. λεγ. רבע in , equivalent to רבץ, a lying down, if רבעי be not rather an infinitive like בּלעי in , since ארחי is undoubtedly not inflected from ארח, but, as being infinitive, like עברי in , from ארח; and the verb ארח also, with the exception of this passage, only occurs in the speeches of Elihu ( ), 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 136:19. The monostichic opening is after the Davidic style, e.g., . Among the prophets, Isaiah in particular is fond of such thematic introductions as we have here in . On ותּדע instead of ותּדעני vid., on ; the pronominal object stands once beside the first verb, or even beside the second (2Ki 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 and 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 fashioned and matured, but even that which is being evolved. זרית from זרה is combined by Luther (with Azulai and others) with זר, a wreath (from זרר, constringere, cingere ), inasmuch as he renders: whether I walk or lie down, Thou art round about me ( Ich gehe oder lige , so bistu umb mich ). זרה ought to have the same meaning here, if with Wetzstein one were to compare the Arabic, and more particularly Beduin, drrâ , dherrâ , to protect; the notion of affording protection does not accord with this train of thought, which has reference to God’s omniscience: what ought therefore to be meant is a hedging round which secures its object to the knowledge, or even a protecting that places it in security against any exchanging, which will not suffer the object to escape it. The Arabic ḏrâ , to know, which is far removed in sound, is by no means to be compared; it is related to Arab. dr' , to push, urge forward, and denotes knowledge that is gained by testing and experimenting. But we also have no need of that Arab. ḏrâ , to protect, since we can remain within the range of the guaranteed Hebrew usage, inasmuch as זרה, to winnow, i.e., to spread out that which has been threshed and expose it to the current of the wind, in Arabic likewise ḏrrâ , (whence מזרה, midhrâ , a winnowing-fork, like רחת, racht , a winnowing-shovel), gives an appropriate metaphor. Here it is equivalent to: to investigate and search out to the very bottom; lxx, Symmachus, and Theodotion, ἐξιξηνίασας, after which the Italic renders investigasti , and Jerome eventilasti . הסכּין with the accusative, as in with עם: to enter into neighbourly, close, familiar relationship, or to stand in such relationship, with any one; cogn. שׁכן, Arab. skn . God is acquainted with all our ways not only superficially, but closely and thoroughly, as that to which He is accustomed. In this omniscience of God is illustratively corroborated with כּי; has the value of a relative clause, which, however, takes the form of an independent clause. מלּה (pronounced by Jerome in his letter to Sunnia and Fretela, §82, MALA ) is an Aramaic word that has been already incorporated in the poetry of the Davidico-Salomonic age. כלּהּ signifies both all of it and every one. In Luther has been misled by the lxx and Vulgate, which take צוּר in the signification formare (whence צוּרה, forma ); it signifies, as the definition “behind and before” shows, to surround, encompass. God is acquainted with man, for He holds him surrounded on all sides, and man can do nothing, if God, whose confining hand he has lying upon him ( ), does not allow him the requisite freedom of motion. Instead of דּעתּך (XX ἡ γνῶσίς σου) the poet purposely says in merely דּעת: a knowledge, so all-penetrating, all-comprehensive as God’s knowledge. The Kerî reads פּליאה, but the Chethîb פּלאיּה is supported by the Chethîb פּלאי in Jdg 13:18, the Kerî of which there is not פּליא, but פּלי (the pausal form of an adjective פּלי, the feminine of which would be פּליּה). With ממּנּי the transcendence, with נשׂגּבה the unattainableness, and with להּ לא־אוּכל the incomprehensibleness of the fact of the omniscience of God is expressed, and with this, to the mind of the poet, coincides God’s omnipresence; for true, not merely phenomenal, knowledge is not possible without the immanence of the knowing one in the thing known. God, however, is omnipresent, sustaining the life of all things by His Spirit, and revealing Himself either in love or in wrath - what the poet styles His countenance. To flee from this omnipresence (מן, away from), as the sinner and he who is conscious of his guilt would gladly do, is impossible. Concerning the first אנּה, which is here accented on the ultima , vid., on Psa 116:4.

‏ Psalms 139:2

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 (2Ki 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 fashioned and matured, but even that which is being evolved. זרית from זרה is combined by Luther (with Azulai and others) with זר, a wreath (from זרר, constringere, cingere), inasmuch as he renders: whether I walk or lie down, Thou art round about me (Ich gehe oder lige , so bistu umb mich). זרה ought to have the same meaning here, if with Wetzstein one were to compare the Arabic, and more particularly Beduin, drrâ , dherrâ, to protect; the notion of affording protection does not accord with this train of thought, which has reference to God’s omniscience: what ought therefore to be meant is a hedging round which secures its object to the knowledge, or even a protecting that places it in security against any exchanging, which will not suffer the object to escape it. ^{▼▼This Verb. tert. Arab. w et y is old, and the derivative dherâ, protection, is an elegant word; with reference to another derivative, dherwe, a wall of rock protecting one from the winds, vid., Job, at Job 24:7, note. The II form (Piel) signifies to protect in the widest possible sense, e.g., (in Neshwân, ii. 343 b), “[Arab.] drâ 'l - šâh, he protected the sheep (against being exchanged) by leaving a lock of wool upon their backs when they were shorn, by which they might be recognised among other sheep.”}

The Arabic ḏrâ, to know, which is far removed in sound, is by no means to be compared; it is related to Arab. dr', to push, urge forward, and denotes knowledge that is gained by testing and experimenting. But we also have no need of that Arab. ḏrâ, to protect, since we can remain within the range of the guaranteed Hebrew usage, inasmuch as זרה, to winnow, i.e., to spread out that which has been threshed and expose it to the current of the wind, in Arabic likewise ḏrrâ, (whence מזרה, midhrâ, a winnowing-fork, like רחת, racht, a winnowing-shovel), gives an appropriate metaphor. Here it is equivalent to: to investigate and search out to the very bottom; lxx, Symmachus, and Theodotion, ἐξιξηνίασας, after which the Italic renders investigasti, and Jerome eventilasti. הסכּין with the accusative, as in Job 22:21 with עם: to enter into neighbourly, close, familiar relationship, or to stand in such relationship, with any one; cogn. שׁכן, Arab. skn. God is acquainted with all our ways not only superficially, but closely and thoroughly, as that to which He is accustomed.

In Psa 139:4 this omniscience of God is illustratively corroborated with כּי; Psa 139:4 has the value of a relative clause, which, however, takes the form of an independent clause. מלּה (pronounced by Jerome in his letter to Sunnia and Fretela, §82, MALA) is an Aramaic word that has been already incorporated in the poetry of the Davidico-Salomonic age. כלּהּ signifies both all of it and every one. In Psa 139:5 Luther has been misled by the lxx and Vulgate, which take צוּר in the signification formare (whence צוּרה, forma); it signifies, as the definition “behind and before” shows, to surround, encompass. God is acquainted with man, for He holds him surrounded on all sides, and man can do nothing, if God, whose confining hand he has lying upon him (Job 9:23), does not allow him the requisite freedom of motion. Instead of דּעתּך (XX ἡ γνῶσίς σου) the poet purposely says in Psa 139:6 merely דּעת: a knowledge, so all-penetrating, all-comprehensive as God’s knowledge. The Kerî reads פּליאה, but the Chethîb פּלאיּה is supported by the Chethîb פּלאי in Jdg 13:18, the Kerî of which there is not פּליא, but פּלי (the pausal form of an adjective פּלי, the feminine of which would be פּליּה). With ממּנּי the transcendence, with נשׂגּבה the unattainableness, and with להּ לא־אוּכל the incomprehensibleness of the fact of the omniscience of God is expressed, and with this, to the mind of the poet, coincides God’s omnipresence; for true, not merely phenomenal, knowledge is not possible without the immanence of the knowing one in the thing known. God, however, is omnipresent, sustaining the life of all things by His Spirit, and revealing Himself either in love or in wrath - what the poet styles His countenance. To flee from this omnipresence (מן, away from), as the sinner and he who is conscious of his guilt would gladly do, is impossible. Concerning the first אנּה, which is here accented on the ultima, vid., on Psa 116:4.