Psalms 139:6 — Word Study
WLCפְּלִ֣יאָֽה דַ֣עַת מִמֶּ֑נִּי נִ֝שְׂגְּבָ֗ה לֹא־ א֥וּכַֽל לָֽהּ׃
BSA[Such] knowledgedaʻath [incomprehensible, wonderful, understanding] [is] too wonderfulpilʼîy [extraordinary, beyond human grasp, miraculous] for memin too loftysâgab [exceedingly, supremely, exalted, set on high] for me to attainyâkôl▸ [be able, have power, reach, come near]
| Greek | English | Parsing |
|---|---|---|
| פְּלִ֣יאָֽה | [is too] wonderful | Adj |
| דַ֣עַת | knowledge | Noun common, feminine singular absolute |
| מִמֶּ֑נִּי | for me | Preposition, suffix |
| נִ֝שְׂגְּבָ֗ה | it is set on high | Verb, Niphal, participle (active) feminine singular |
| לֹא־ | not | Particle |
| א֥וּכַֽל | I am able | Verb, Qal, imperfect first person common singular |
| לָֽהּ׃ | to it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Such knowledge is too wonderful for me, too lofty for me to attain. |
| KJV | Such knowledge is too wonderful for me; it is high, I cannot attain unto it. |
| ASV | Such knowledge is too wonderful for me; It is high, I cannot attain unto it. |
| YLT | Knowledge too wonderful for me, It hath been set on high, I am not able for it. |
| WEB | This knowledge is beyond me. It’s lofty. I can’t attain it. |
| BBE | Such knowledge is a wonder greater than my powers; it is so high that I may not come near it. |
All translations agree on the meaning of the key terms in this verse.
The verse consists of a main clause followed by an adverbial phrase that elaborates on the nature of the knowledge described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדַּעַת
verbשָׂגַב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 139:6
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 — Meditation on God's Knowledgegenerated
Psalm 139:6 reflects on the nature of God's knowledge, which is described as too wonderful for the psalmist to comprehend. This verse is part of a larger meditation on God's omnipresence and omniscience, emphasizing that God's understanding surpasses human ability to grasp. The psalmist acknowledges the limitations of human understanding in the face of divine knowledge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:5 | Many, O LORD my God, are the wonders You have done, and the plans You have for us— none can compare to You— if I proclaim and declare them, they are more than I can count. |
| 2 | Psalm 13:1 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 3 | Job 11:7–9 | Can you fathom the deep things of God or discover the limits of the Almighty? |
| 4 | Job 26:14 | Indeed, these are but the fringes of His ways; how faint is the whisper we hear of Him! Who then can understand the thunder of His power?” |
| 5 | Job 42:3 | You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פְּלִ֣יאָֽה, pil.'i.yahgenerated
The adjective פִּלְאִי (pil'iy) means wonderful or incomprehensible, derived from a root that conveys the idea of remarkable. It describes something extraordinary, often associated with miraculous events. In this context, it highlights the awe-inspiring nature of God's knowledge.
The use of this word indicates that the knowledge being referred to is not just impressive but also beyond human understanding, reinforcing the theme of divine mystery.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of דַ֣עַת as knowledge, reflecting the same understanding across versions such as the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse consists of a main clause describing the nature of knowledge, followed by two phrases that elaborate on its qualities. The finite verb נִ֝שְׂגְּבָ֗ה (it is set on high) serves as the focal point, while the surrounding phrases provide additional context about the knowledge being discussed.
The structure emphasizes the extraordinary nature of God's knowledge and the psalmist's inability to fully grasp it, creating a layered understanding of the relationship between divine knowledge and human limitation.
Septuagint Backgroundgenerated
The Septuagint translates פְּלִ֣יאָֽה as ἐθαυμαστώθη, which carries the meaning of being made wonderful or astonishing. This choice reflects a similar sense of awe found in the Hebrew.
The translation indicates a consistent understanding of the extraordinary nature of God's knowledge, aligning with the Hebrew text's emphasis on its incomprehensibility.
In plain words — the whole versegenerated
Psalm 139:6 expresses that God's knowledge is too wonderful and lofty for the psalmist to fully understand or attain. It highlights the vastness of God's understanding compared to human limitations.
Frequently Asked Questionsgenerated
The knowledge refers to God's understanding and awareness of all things, which is beyond human comprehension.
The psalmist recognizes that God's knowledge encompasses all aspects of existence, making it impossible for humans to fully grasp.
It reinforces the idea that God's understanding is perfect and exceeds human ability to understand or attain.
We can learn humility in recognizing our limitations and the greatness of God's wisdom and understanding.
Reflection Questionsgenerated
- How do I understand the concept of knowledge in my own life, and how does it compare to God's knowledge?
- What are some areas where I feel limited in my understanding, and how can I seek wisdom?
- In what ways can I acknowledge the greatness of God's knowledge in my daily life?
- How can I cultivate a sense of awe and wonder at the mysteries of God?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on this verse to discuss the nature of knowledge and self-understanding in relation to God.
And so, when you have gone over all these points with suitable reflections on each, when you have, in addition, studied the process of breathing, the manner in which the heart conserves its warmth, the organs of digestion and the veins,Early Church Fathers on Psalms 139 →
In truth, to know oneself seems to be the hardest of all things. Not only our eye, which observes external objects, does not use the sense of sight on itself, but even our mind, which contemplates intently another’s sin,Early Church Fathers on Psalms 139 →
Therefore, let us listen to what the prophet says about this: “Your knowledge is too wonderful for me.” But let us see what he says further on: “I will give you thanks,Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Such] knowledge [is] too wonderful for me,.... Meaning either the knowledge of himself, such as God had of him, which was vastly superior to what he had of himself; and especially the knowledge of
Read John Gill on Psalms 139 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySuch knowledge is too wonderful for me; it is high, I cannot attain unto it. Such knowledge is too wonderful for me: it is high, I cannot attain unto it.
Read Robert Jamieson on Psalms 139 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am so far from equalling thy knowledge, that I cannot apprehend it, in what manner thou dost so perfectly know all things, even such as are most secret, and have yet no being, and seem to depend upon many casualties and uncertainties.
Read Matthew Poole on Psalms 139 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:6 [Such] knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it.Ver. 6. Such knowledge is too wonderful for me] I can hardly conceive of this thine omniscience and omnipresence, but am ready to measure thee by myself, and according to mine own model. And, indeed, for a creature to believe the infinite attributes of God, he is never able to do it thoroughly without supernatural grace. It is high, I cannot attain unto it] Since it far exceedeth the reach of reason, and is much above my capacity and understanding. I stand at gaze, and am aghast, and that is the nearest that I, a poor finite, foolish creature, can come to so infinite a wisdom. It was, therefore, a…
Read John Trapp on Psalms 139 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Such . . .—God’s omniscience is for man at once transcendent, unattainable, impossible. Possibly the article has dropped away, and we should read this knowledge. LXX. and Vulg. have “thy knowledge.” For the thought comp. Psalms 139:17-18, and Romans 11:33.
Read Charles John Ellicott on Psalms 139 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Such knowledge is too wonderful] I think, with Kennicott, that פלאיה דעת pelaiah daath should be read פלאי הדעת peli haddaath, "THIS knowledge," ממני mimmenni, "is beyond or above me." This change is made by taking the ה he from the end of פלאיה pelaiah, which is really no word, and joining it with דעת daath; which, by giving it an article, makes it demonstrative, הדעת haddaath, "THIS knowledge." This kind of knowledge, God's knowledge, that takes in all things, and their reasons, essences, tendencies, and issues, is far beyond me.
Read AdamClarke on Psalms 139 →
CambridgeThe Cambridge Bible for Schools and Colleges6. A concluding exclamation of reverent awe. Such infinite knowledge baffles human thought to comprehend it. Cp. Romans 11:33. (so) exalted (that) I cannot attain unto it] “The word used implies ‘high so as to be inaccessible’; it is used, for instance, of an impregnable city, Deuteronomy 2:36” (Driver). It is also used of God, Isaiah 2:11; Isaiah 2:17; Isaiah 12:4.
Read Cambridge on Psalms 139 →
Albert Barnes1798–1870Barnes' Notes on the BibleSuch knowledge is too wonderful for me - literally, “Wonderful knowledge away from me,” or, more than I can comprehend. It is beyond my reach; it surpasses all my powers to comprehend it.
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
Such knowledge is too wonderful for me, too lofty for me to attain.
This knowledge is beyond me. It’s lofty. I can’t attain it.
Such knowledge is too wonderful for me, too lofty for me to attain.
Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.
Tyndale line
Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
Such knowledge is too wonderful for me; It is high, I cannot attain unto it.
Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
Such knowledge is too wonderful for me; it is high, I cannot attain to it.
Thy knowledge is too wonderfull for mee: it is so high that I cannot attaine vnto it.
Strictly literal
O knowledge too wonderful for me! it is high, I cannot [attain] unto it.
Knowledge too wonderful for me, It hath been set on high, I am not able for it.
Knowledge too wonderful for me, || It has been set on high, || I am not able for it.
Too wonderful is such knowledge for me: it is too exalted, I cannot attain unto it.
Such knowledge is too much for me; it is too high, and I cannot reach it.
From the Latin
The proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumblingblock by the wayside.
Simplified
This amazing knowledge you have is far beyond me, way beyond my understanding!
Such knowledge is a wonder greater than my powers; it is so high that I may not come near it.
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 largely agree on the wording of this verse, with six out of seven words matched in translation. The Septuagint's structure reflects its own grammatical style while maintaining the essence of the Hebrew.
פְּלִ֣יאָֽה דַ֣עַת מִמֶּ֑נִּי נִ֝שְׂגְּבָ֗ה לֹא־ א֥וּכַֽל לָֽהּ׃
6 of the 7 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 139:6
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.
פִּלְאִי (pil'iy) is an adjective meaning wonderful or incomprehensible, derived from the root meaning remarkable. The term covers ideas of the extraordinary and secret. It appears in contexts that emphasize the awe-inspiring nature of something.
[פִּלְאִי] adj. wonderful, incomprehensible
base
H6383 פִּלְאִי, פָלְִיא
6383 pil'iy pil-ee'
or paliy1 {paw-lee'}; from 6381; remarkable:--secret,
wonderful.
see HEBREW for 0paliy1
see HEBREW for 06381
פִּלְאִי (pil.i) — incomprehensible.
wonderful, incomprehensible, extraordinary
Adj — AdjHAafsa
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
V-Niphal — Verb · Niphal · participle (active) feminine singularHVNrfsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
