English Standard Version
I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well.
King James Bible
I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
American Standard Version
I will give thanks unto thee; for I am fearfully and wonderfully made: Wonderful are thy works; And that my soul knoweth right well.
I will praise thee, for thou art fearfully magnified: wonderful are thy works, and my soul knoweth right well.
English Revised Version
I will give thanks unto thee; for I am fearfully and wonderfully made: wonderful are thy works; and that my soul knoweth right well.
Webster's Bible Translation
I will praise thee: for I am fearfully and wonderfully made: wonderful are thy works; and that my soul well knoweth.
Psalm 139:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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 equals יסבּב, as from נסק (נסק), which latter is certainly only insecurely established by Daniel 6:24, להנסקה (cf. להנזקת, Ezra 4:22; הנפּק, Daniel 5:2), since the Nun, as in להנעלה, Daniel 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 Psalm 73:16) with the equivalent אשּׂא among them: et si stratum facerem (mihi) infernum (accusative of the object as in Isaiah 58:5), etc. In other passages the wings of the sun (Malachi 4:2) and of the wind (Psalm 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 Ezekiel 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 Psalm 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, Ezekiel 13:15), "therefore I spake," also has the value of a hypothetical protasis: quodsi dixerim. אך and חשׁך belongs together: merae tenebrae (vid: Psalm 39:6.); but ישׁוּפני is obscure. The signification secured to it of conterere, contundere, in Genesis 3:15; Job 9:17, which is followed by the lxx (Vulgate) καταπατήσει, is inappropriate to darkness. The signification inhiare, which may be deduced as possible from שׁאף, suits relatively better, yet not thoroughly well (why should it not have been יבלעני?). The signification obvelare, however, which one expects to find, and after which the Targum, Symmachus, Jerome, Saadia, and others render it, seems only to be guessed at from the connection, since שׁוּף has not this signification in any other instance, and in favour of it we cannot appeal either to נשׁף - whence נשׁף, which belongs together with נשׁב, נשׁם, and נפשׁ - or to עטף, the root of which is עת (עתה), or to צעף, whence צעיף, which does not signify to cover, veil, but according to Arab. ḍ‛f, to fold, fold together, to double. We must therefore either assign to ישׁוּפני the signification operiat me without being able to prove it, or we must put a verb of this signification in its place, viz., ישׂוּכני (Ewald) or יעוּפני (Bttcher), which latter is the more commendable here, where darkness (חשׁך, synon. עיפה, מעוּף) is the subject: and if I should say, let nothing but darkness cover me, and as night (the predicate placed first, as in Amos 4:13) let the light become about me, i.e., let the light become night that shall surround and cover me (בּעדני, poetic for בּעדי, like תּחתּני in 2 Samuel 22) - the darkness would spread abroad no obscurity (Psalm 105:28) that should extend beyond (מן) Thy piercing eye and remove me from Thee. In the word יאיר, too, the Hiphil signification is not lost: the night would give out light from itself, as if it were the day; for the distinction of day and night has no conditioning influence upon God, who is above and superior to all created things (der Uebercreatrliche), who is light in Himself. The two כ are correlative, as e.g., in 1 Kings 22:4. חשׁיכה (with a superfluous Jod) is an old word, but אורה (cf. Aramaic אורתּא) is a later one.
Treasury of Scripture Knowledge
for I am fearfully
right well. Heb. greatly
And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!
You have multiplied, O LORD my God, your wondrous deeds and your thoughts toward us; none can compare with you! I will proclaim and tell of them, yet they are more than can be told.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.