Psalms 139:3 — Word Study
WLCאָרְחִ֣י וְרִבְעִ֣י זֵרִ֑יתָ וְֽכָל־ דְּרָכַ֥י הִסְכַּֽנְתָּה׃
BSAYou search outzârâh■ [observe, keep watch over] and my lying downrebaʻ△ [rest, sleep, reclining] You are awareçâkan■ of allkôl [familiar with, acquainted with, everything, every aspect] my waysderek [actions, manner of life, journey]
| Greek | English | Parsing |
|---|---|---|
| אָרְחִ֣י | traveling I | Verb qal infinitive construct common, suffix |
| וְרִבְעִ֣י | and lying down my | Conjunction, verb qal infinitive construct common, suffix |
| זֵרִ֑יתָ | you sift | Verb, Piel, perfect second person masculine singular |
| וְֽכָל־ | and all | Conjunction, noun common masculine singular construct |
| דְּרָכַ֥י | ways my | Noun common both plural construct, suffix |
| הִסְכַּֽנְתָּה׃ | you know intimately | Verb, Hiphil, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You search out my path and my lying down; You are aware of all my ways. |
| KJV | Thou compassest my path and my lying down, and art acquainted with all my ways. |
| ASV | Thou searchest out my path and my lying down, And art acquainted with all my ways. |
| YLT | My path and my couch Thou hast fanned, And [with] all my ways hast been acquainted. |
| WEB | You search out my path and my lying down, and are acquainted with all my ways. |
| BBE | You keep watch over my steps and my sleep, and have knowledge of all my ways. |
The translations agree on the idea of God's careful observation in זֵרִ֑יתָ — see How Translations Differ.
The verse consists of two main clauses, each describing different aspects of God's awareness, with noun phrases detailing what is being observed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָרָה
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 139:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Omnisciencegenerated
Psalm 139:3 reflects on the profound awareness and understanding that God has of the psalmist's life. The psalmist acknowledges that God knows not only his actions but also his thoughts and resting moments. This theme of divine knowledge continues throughout the psalm, emphasizing God's intimate relationship with humanity and His constant presence in every aspect of life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:26–27 | For You record bitter accusations against me and bequeath to me the iniquities of my youth. |
| 2 | Job 14:16–17 | For then You would count my steps, but would not keep track of my sin. |
| 3 | Job 31:4 | Does He not see my ways and count my every step? |
| 4 | Matthew 3:12 | His winnowing fork is in His hand to clear His threshing floor and to gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.” |
| 5 | Psalm 139:18 | If I were to count them, they would outnumber the grains of sand; and when I awake, I am still with You. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — זֵרִ֑יתָ, ze.Ri.tagenerated
The verb זָרָה (zarah) means to scatter or sift, but here it conveys a sense of careful observation or scrutiny. It is a Piel form, indicating an intensive action, suggesting that God actively watches over the psalmist's path and lying down.
This verb captures the essence of God's attentive care, emphasizing that He does not merely observe from a distance but is intimately involved in the details of the psalmist's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the word search out.
Sentence Structuregenerated
The structure of the verse revolves around the finite verb זֵרִ֑יתָ, you sift, which governs the actions described. The verse contains two main phrases that describe what God observes: the psalmist's path and his lying down.
The Hebrew word order places emphasis on the actions of God, highlighting the direct relationship between the subject and the verbs that follow.
Septuagint Backgroundgenerated
The Septuagint translates זֵרִ֑יתָ with ἐχιξνίασας, which suggests a similar meaning of careful observation or sifting. This choice indicates a focus on God's active engagement in the psalmist's life.
The LXX maintains the sense of divine scrutiny, reinforcing the theme of God's omniscience present in the Hebrew text.
In plain words — the whole versegenerated
Psalm 139:3 expresses that God knows everything about the psalmist's life, including his actions and thoughts. The psalmist reflects on how God observes his journey and his moments of rest, highlighting God's constant presence and awareness.
Frequently Asked Questionsgenerated
It means that God is actively observing and understanding the direction and choices of my life.
This indicates that God is aware of my moments of rest and vulnerability, showing His intimate knowledge of my life.
It emphasizes that God understands every aspect of my actions and character, reflecting His omniscience.
Recognizing God's awareness can encourage us to live with integrity, knowing that He sees and understands our true selves.
Reflection Questionsgenerated
- In what areas of my life do I feel God's presence most strongly?
- How can I be more aware of God's guidance in my daily actions?
- What does it mean for me to know that God is aware of my thoughts and feelings?
- How does understanding God's intimate knowledge of me affect my relationship with Him?
The early church on this verse — how the Fathers read it
Early Christian writers, like Augustine of Hippo, reference this verse to illustrate God's understanding of human thoughts and actions.
"You have understood my thoughts from afar; You have tracked out my path and my limit" [Psalms 139:3];Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou compassest my path and my lying down,.... The Targum adds, "to study in the law.'' His walk in the daytime, and every step he took, and his lying down at night.
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou compassest my path and my lying down, and art acquainted with all my ways. Thou compassest my path and my lying down, and art acquainted (art familiar) with all my ways.
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou compassest my path; thou watchest me on every side, and therefore discernest every step which I take. It is a metaphor either from huntsmen watching all the motions and lurking-places of wild beasts, that they may catch them; or from soldiers besieging their enemies in a city, and setting watches round about them. My lying down; me, when I lie down in my bed, where men oft contrive what they execute in the day time.
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:3 Thou compassest my path and my lying down, and art acquainted [with] all my ways.Ver. 3. Thou compassest my path] Or, Thou winnowest; if there be any chaff or trash, thou wilt make it fly; thou art at both ends of all my works and enterprises, both by day and by night, Perdius et pernox. Neither art thou only at my fingers’ ends, but at my tongue’ s end too.
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Compassest.—There is some obscurity about this word. The Hebrew verb means first to scatter, and is used of throwing corn about to winnow it (Isaiah 30:24; Jeremiah 4:11; Rth 3:2). Hence by an easy metaphor it may mean to sift or search out. The LXX. and Theodotion, followed by the Vulg., have traced, investigated. Jerome has winnowed. The Authorised Version rendering appears to come from a mistaken etymology. A most plausible suggestion connects the verb with zûr, to lodge, which makes a perfect parallelism with the verb to dwell, in the next clause. Literally, About my path and bed thou art a guest, In all my ways thou dwellest; i.e., art as familiar with all my life as one inhabiting…
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thou compassest my path] זרית zeritha thou dost winnow, ventilate, or sift my path; and my lying down, רבעי ribi, my lair, my bed. And art acquainted] Thou treasurest up. This is the import of sachan. Thou hast the whole number of my ways, and the steps I took in them.
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges3. Thou compassest] Rather, Thou hast examined, lit. thou hast winnowed, or sifted, subjecting my life to the closest and most discriminating investigation. my path] Rather, my walking, contrasted with my lying down. Cp. Proverbs 6:22.
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleThou compassest my path ... - Margin, “winnowest.” The Hebrew word - זרה zârâh - means properly “to scatter,” to cast loosely about - as the wind does dust; and then, to winnow - to wit, by
Read Albert Barnes on Psalms 139 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You search out my path and my lying down; You are aware of all my ways.
You search out my path and my lying down, and are acquainted with all my ways.
You search out my path and my lying down; You are aware of all my ways.
You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do.
Tyndale line
Thou compassest my path and my lying down, and art acquainted with all my ways.
Thou searchest out my path and my lying down, And art acquainted with all my ways.
Thou searchest out my path and my lying down, and art acquainted with all my ways.
Thou compassest my path and my lying down, and art acquainted with all my ways.
Thou compassest my pathes, and my lying downe, and art accustomed to all my wayes.
Strictly literal
Thou searchest out my path and my lying down, and art acquainted with all my ways;
My path and my couch Thou hast fanned, And [with] all my ways hast been acquainted.
You have fanned my path and my lying down, || And have been acquainted [with] all my ways.
My walking and my lying down hast thou limited, and with all my ways art thou acquainted.
You observe my path and my lying down; you are familiar with all my ways.
From the Latin
Who have devised iniquities in their hearts: all the day long they designed battles.
Simplified
You observe where I go and when I rest. You're familiar with everything I do.
You keep watch over my steps and my sleep, and have knowledge of all my ways.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all six Hebrew words matched in the Greek translation. This consistency underscores the shared understanding of God's intimate knowledge of human life.
אָרְחִ֣י וְרִבְעִ֣י זֵרִ֑יתָ וְֽכָל־ דְּרָכַ֥י הִסְכַּֽנְתָּה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 139:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָרַח (arach) means to wander or journey, covering the act of traveling or going. It can refer to a wanderer or wayfarer as a noun. The entries consistently emphasize the themes of movement and companionship in travel.
אָרַח vb. wander, journey, go
journey, go
Pt. wandering, wayfaring, journeying; as subst. wanderer, wayfarer, traveller
base
H732 אָרַח wander, journey, go . journey, go
. Pt. wandering, wayfaring, journeying; as subst. wanderer, wayfarer, traveller
732 'arach aw-rakh'
a primitive root; to travel:--go, wayfaring (man).
אָרַח (a.rach) — to journey.
1) to wander, journey, go, keep company with
1a) (Qal)
1a1) to journey, go
1a2) (part.)
1a2a) wandering, wayfarer, journeying
1a3) (subst.)
1a3a) wanderer, wayfarer, traveller
HVqcc/Sp1bs — Verb qal infinitive construct common · suffixHVqcc/Sp1bs
The Hebrew word רָבַע (*reba`*) means to lie stretched out or to lie down. It is derived from a root that suggests prostration for sleep. The entries indicate its use in various contexts, including a reference to cattle not being allowed to lie down in two kinds.
[רָבַע] vb. lie stretched out, lie down
Qal my lying down
Hiph. thy cattle thou shalt not cause to (let) lie down (i.e. breed) in two kinds.
base
H7252 רָבַע lie stretched out, lie down
7252 reba` reh'-bah
from 7250; prostration (for sleep):--lying down.
see HEBREW for 07250
רֶבַע (re.va) — to lie down.
1) to lie down, lie stretched out
1a) (Qal) lying down (infinitive)
Conj | V-Qal-Inf-a | Suff — Conjunction · verb qal infinitive construct common · suffixHC/Vqcc/Sp1bs
זָרָה (zarah) is a Hebrew verb meaning to scatter, fan, or winnow. It encompasses various actions such as tossing about, dispersing, and spreading. The word appears in different forms, including Qal (to scatter), Niphal (to be scattered), and Piel (to intensively scatter). Notably, it is used in contexts like the scattering of the Israelites and the winnowing of grain.
[זָרָה] vb. scatter, fan, winnow (Ar. Arabic cause to fly, scatter (of wind), winnow; Aram. דְּרָא, Syriac; Eth. Ethiopic)—
Qal
scatter, the powder into which the golden calf was ground
fan, winnow
Niph. be scattered, dispersed, of Israel
Pi.
(intens. of Qal) scatter, disperse, esp. of peoples
winnow, sift
Pu. be scattered
base
H2219 [זָרָה] scatter, fan, winnow
2219 zarah zaw-raw'
a primitive root (compare 2114); to toss about; by
implication, to diffuse, winnow:--cast away, compass,
disperse, fan, scatter (away), spread, strew, winnow.
see HEBREW for 02114
זָרָה (za.rah) — to scatter.
1) to scatter, fan, cast away, winnow, disperse, compass, spread, be scattered, be dispersed
1a) (Qal)
1a1) to scatter
1a2) to fan, winnow
1b) (Niphal) to be scattered, be dispersed
1c) (Piel)
1c1) to scatter, disperse (intensive of Qal)
1c2) to winnow, sift
1d) (Pual) to be scattered, be spread out
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cp | Suff — Noun common both plural construct · suffixHNcbpc/Sp1bs
סָכַן (cakan) is a Hebrew verb meaning to be of use, service, or benefit. It encompasses the idea of being familiar with something and implies ministering or being customary. The Qal form indicates usefulness or service, while the Hiphil form suggests exhibiting habits or familiarity.
[סָכַן] vb. be of use or service, benefit
Qal
be of use or service
benefit, profit
Hiph. be used, wont, strictly exhibit use, or habit
base
H5532 [סָכַן] be of use or service, benefit
5532 cakan saw-kan'
a primitive root; to be familiar with; by implication, to
minister to, be serviceable to, be customary:--acquaint
(self), be advantage, X ever, (be, (un-))profit(-able),
treasurer, be wont.
סָכַן (sa.khan) — be useful.
1) to be of use or service or profit or benefit
1a) (Qal)
1a1) to be of use or service
1a2) servitor, steward (participle)
1a3) to benefit, profit
1b) (Hiphil) to be used, be wont, exhibit use or habit, show harmony with, be familiar with, know intimately
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms