Thou compassest my path and my lying down, Making a ring around me, so that I am entirely under thine observation. My roving and my resting are both known to thee.” Psa_139:3. And art acquainted with all my ways. “My habits, and the exceptions from my habits, are all known to thee.”
Thou compassest my path and my lying down, “Thou surroundest me when I go out, or when I rest at home; when I labour, or when I sleep. Thou dost set a ring-fence round about my every action and my non-action, too.” Psa_139:3. And art acquainted with all my ways. “Thou knowest all that I do, as one that is most intimate and familiar with me. Thou,...
Thou compassest my path — “Thou art all round me,— behind, before, above, beneath, “Awake, asleep, at home, abroad, I am surrounded still with God.” Psa_139:3. And my lying down,— “When wearied by my journey I lie down to rest, thou dost still bless my lying down.” Psa_139:3. And art acquainted with all my ways. “I cannot tell thee anything which...
Thou compassest my path and my lying down, and art acquainted with all my ways. “Thou hast put a ring round me both in my stayings and my goings. I go to sleep, but thou dost not sleep. I cannot think of thee while I slumber, but thou dost think of me, and thou ‘ art acquainted with all my ways.’” “Great God, thy penetrating eye Pervades my inmost...
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. “When it is in my tongue, and not spoken, like a seed sown, hidden away, not yet sprouted, thou, O Jehovah, knowest it altogether!”
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. “Not only the words of my tongue, but the words in my tongue, are known to thee, O Lord.” As we sang just now, “My thoughts, before they are my own, Are to my God distinctly known; He knows the words I mean to speak, Ere from my opening lips they break.”
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. He knows the words I mean to speak, Ere from my opening lips they break. God sees the word that is lying quietly on the tongue as well as the word which has been uttered by the tongue. “Thou knowest it altogether.” God’s knowledge is not partial or imperfect. He...
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. “Thou not only knowest what it is, but thou knowest all about it; — even the word which I have not yet spoken, the word that is in my tongue, as well as the word that is on my tongue. Those seeds of speech, that have as yet not grown into words, thou knowest them...
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. Not only the words on my tongue, but those that slumber in my tongue, the unspoken words, thou knowest them perfectly and altogether.
Thou hast beset me behind and before, and laid thine hand upon me. “I am like a prisoner, with guards before me and behind me, and the officer’s hand upon my shoulder all the while. Thou hast arrested me, O Lord; I can never get away from thee.”
Thou hast beset me behind and before, and laid thine hand upon me. “I am taken as in an ambush: I am held captive; I cannot get away. ‘Thou hast beset me behind and before — more than that, thou hast arrested me, ‘laid thine hand upon me.’”
Thou hast beset me behind and before, and laid thine hand upon me. “Thou hast come so near me that thou dost touch me. Thou not only knowest my thoughts and my words, but thou dost come into contact with me. Thou dost know me as I know a thing when I feel it with my hand: ‘Thou hast laid thine hand upon me.’”
Thou hast beset me behind and before, and laid thine hand upon me. “Like men lying in ambush, ‘thou hast beset me behind and before.’ All that I have ever done, and all that I shall ever do, thou knowest it all. I am like one under arrest, upon whom the officer lays his hand so that he may have no opportunity of escaping. I am in thy grip; thou...
Thou hast beset me behind and before, and laid thine hand upon me. Thy presence amounts to actual contact. Thou dost not only see, but touch, like the physician, who does not merely look at the wound, but by-and-bye comes to probe it. So dost thou probe my wounds, and see the depths of my sins.
Such knowledge is too wonderful for me; it is high, I cannot attain up to it. “I believe it, but I cannot understand it; even my imagination cannot picture it to me.”
Such knowledge is too wonderful for me; it is high, I cannot attain unto it. “Thou hast it, but I cannot reach it. Thou hast it, but ‘I cannot attain unto it.’”
Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy spirit? Not that David desired to go away from God, but he wished to show the impossibility of escaping from the eye of God: “Whither shall I go from thy spirit?”
Such knowledge is too wonderful for me! it is too high, I cannot attain unto it. “I cannot climb up to thy glorious throne; the very lowest step of it is far higher than my feet can reach: ‘I cannot attain unto it.’”
Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy spirit? or whither shall I flee from thy presence? It seems as if the first impulse was to fly away from a God whose attributes were so lofty. ‘Twas but a transient impression, yet David words it so.