ManyBibles

Mazmur 139

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1O LORD, you have searched me, and you know me. 2You know my sitting down and my rising up; you understand my thoughts from afar. 3You search out my path and my lying down, and are acquainted with all my ways. 4For even before a word is on my tongue, look, O LORD, you know it completely. 5You hem me in, behind and before, and lay your hand upon me. 6Such knowledge is too wonderful for me; it is lofty, I cannot attain it. 7Where can I go from your Spirit? Or where can I flee from your presence? 8If I ascend to heaven, you are there; if I make my bed in Sheol, look, you are there. 9If I take the wings of the dawn, and settle in the uttermost parts of the sea, 10even there your hand will lead me, and your right hand will hold me. 11If I say, "Surely the darkness will overwhelm me, and the light around me will be night," 12even the darkness is not dark to you, but the night shines like the day; darkness is as light to you. 13For you formed my inward parts; you knit me together in my mother's womb. 14I will give thanks to you, for I am fearfully and wonderfully made; your works are wonderful, and my soul knows it well. 15My frame was not hidden from you, when I was made in secret, and intricately woven in the depths of the earth. 16Your eyes saw my unformed substance; in your book all of them were written—the days that were formed for me, when as yet there was not one of them. 17How precious to me are your thoughts, O God! How vast is the sum of them! 18If I were to count them, they would outnumber the sand; when I awake, I am still with you. 19If only you would slay the wicked, O God! Depart from me, you men of blood! 20For they speak against you wickedly, and your enemies take your name in vain. 21Do I not hate those who hate you, O LORD? And do I not loathe those who rise up against you? 22I hate them with a perfect hatred; they have become my enemies. 23Search me, O God, and know my heart; test me, and know my thoughts; 24and see if there is any wicked way in me, and lead me in the everlasting way.

Hasil buatan AI, bukan terjemahan manusia. Baca Mazmur 139 dalam Alkitab Konsensus Baru →

Hal yang disepakati oleh tradisi

Across all traditions, the psalmist is understood to acknowledge God's exhaustive omniscience and inescapable omnipresence across all creation, His active and intimate involvement in forming the human person in the womb, a fierce rejection of the wicked who oppose God, and a concluding plea for divine searching, moral correction, and guidance. Broadly, the text's depiction of God forming life in the womb is seen as establishing the personhood, dignity, and inviolability of the unborn, with… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The depiction of God forming life in the womb establishes the personhood, dignity, and inviolability of the unborn. (7 affirm)

Letak perbedaan tradisi

  • The psalm's depiction of omnipresence affirms God's active, personal presence in all things by essence and power, distinguishing Christian theism from pantheistic diffusion.

    catholic: QUALIFY; reformed: AFFIRM

  • God's exhaustive knowledge of the inward heart renders superficial religion and hypocrisy impossible.

    reformed: QUALIFY; baptist: AFFIRM

  • The psalmist's perfect hatred is interpreted ascetically as the total rejection of demonic thoughts and internal passions rather than malice toward human beings.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; methodist: QUALIFY

  • The perfect hatred of the wicked represents a holy, covenantal alignment with God's honor against His enemies.

    oriental-orthodox: QUALIFY; reformed: AFFIRM; methodist: QUALIFY; anabaptist: AFFIRM; restorationist: AFFIRM

  • The imprecatory verses express raw human outrage or loyalty that requires spiritual redirection away from physical violence in light of Christ's teachings.

    anglican: AFFIRM; reformed: DENY; anabaptist: AFFIRM

  • The imprecatory verses should be omitted or bracketed in Christian public worship to align with the Gospel command to love enemies.

    oriental-orthodox: DENY; anglican: AFFIRM; reformed: DENY

  • The closing plea for God to search the heart serves as a prayer of self-examination and preparation for sacraments, discernment, or deeper consecration.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM

  • The petition for God to search the heart is a plea for entire sanctification and the complete eradication of inbred sin.

    reformed: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY

  • The prayer to be searched by God is an acknowledgment of profound original sin, recognizing that the human heart cannot fully know its own wickedness without the Law.

    lutheran: AFFIRM; methodist: QUALIFY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

The psalmist confesses God's inescapable presence and exhaustive knowledge of human thoughts and actions (vv. 1-12). This intimate knowledge is grounded in God's active, direct creation of the psalmist's innermost being in the womb (vv. 13-16). Marveling at God's vast designs—or, depending on the textual tradition, God's honorable friends (vv. 17-18)—the psalmist fiercely rejects those who oppose God (vv. 19-22) and concludes with a plea for divine scrutiny and guidance in the eternal way (vv. 23-24). Reception: Catholic reception of this psalm involves significant metaphysical, moral, and liturgical readings across both East and West. Thomas Aquinas draws on verses 1-12 to articulate classical doctrines of divine omniscience and omnipresence, emphasizing that God intimately knows every singular action and permeates all reality by essence, presence, and power. In moral theology and Magisterial teaching, particularly articulated by Pope John Paul II, verses 13-16 form a primary biblical foundation for the Church's defense of the unborn, demonstrating God's loving involvement in the creation of the human person from conception. A major distinctively Catholic reception arises from the Septuagint and Vulgate rendering of verse 17. Where the Masoretic text reads 'precious are thy thoughts,' the Greek and Latin texts translate this as 'honourable are thy friends' (LXX: philoi; Vulgate: amici). Augustine emphasizes this reading to extol the glory of the Apostles and martyrs, a typological reading shared universally in both Latin and Eastern Catholic antiquity. Additionally, verse 8 ('if I descend into hell/Sheol') is read Christologically by the Fathers as a prophecy of Christ's descent to the dead on Holy Saturday.

Eastern Orthodox

The psalm (numbered 138 in the Septuagint) is a meditation on divine omniscience and omnipresence. The psalmist expresses awe at God's exhaustive knowledge of his actions and thoughts (vv. 1-6) and the inescapable reality of God's Spirit, which encompasses heaven, the sea, and the grave (vv. 7-12). It recounts God's intimate and mysterious formation of the speaker in the womb, foreknowing all his days (vv. 13-16). The psalmist then marvels at God's designs or associates (vv. 17-18), emphatically rejects bloodthirsty and deceitful men with 'perfect hatred' (vv. 19-22), and concludes with a submissive plea for divine scrutiny and moral guidance (vv. 23-24). Reception: The Eastern Orthodox reception of this psalm is heavily defined by the Septuagint (LXX) text, which provides a radically different reading of verse 17. Where the Masoretic text reads 'How precious are your thoughts, O God,' the LXX reads, 'To me thy friends, O God, are made exceedingly honorable; their principality is exceedingly strengthened.' This makes the psalm a paramount scriptural foundation for the Orthodox veneration of the saints. Theodoret of Cyrus, reflecting patristic consensus, identifies these 'friends' as the Apostles and saints whose spiritual authority governs the Church. Beyond verse 17, the psalm is foundational for Orthodox teachings on God's apophatic mystery and omnipresence. Verse 8 ('If I descend into hell/Hades, thou art present') is read by John of Damascus to affirm that God's uncreated energies permeate all things, even the realm of the dead, simultaneously functioning as a prophetic type for Christ's descent into Hades on Holy Saturday. Additionally, the 'perfect hatred' expressed toward God's enemies (vv. 21-22) is transposed by the ascetic fathers. John Chrysostom and the wider Philokalic tradition insist this hatred must not be directed at human beings—who bear the image of God—but is instead an uncompromising ascetic zeal against unseen demonic forces and interior passions (logismoi).

Oriental Orthodox

In its immediate context, this wisdom-infused psalm is a profound meditation on God's inescapable omniscience and omnipresence. The psalmist marvels at God's intimate involvement in human formation in the womb, expresses fierce loyalty to God by repudiating the wicked, and concludes with a humble plea for inward searching and divine guidance. Reception: The Oriental Orthodox tradition receives this psalm primarily through the Septuagint translation (where it is numbered Psalm 138). The most distinctive theological reception centers on verse 17. Where the Hebrew text reads 'precious are your thoughts,' the Septuagint renders it 'exceedingly honorable are thy friends.' Miaphysite Fathers, such as Athanasius of Alexandria, read this verse as a direct reference to the apostles, martyrs, and saints whose spiritual authority is established by God. This interpretation provides a major scriptural foundation for the communion's theology regarding the veneration and intercession of the saints. Furthermore, the description of God's omnipresence in the heavens and Sheol (verses 7-10) is frequently read as an affirmation of the divine nature of the Word: even in the Incarnation, the Word was not circumscribed by the flesh but remained entirely omnipresent.

9 tradisi lainnya membaca pasal ini.

Masuk untuk membaca semua 12 →

Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1Yahweh, you have searched me, and you know me. 2You know my sitting down and my rising up. You perceive my thoughts from afar. 3You search out my path and my lying down, and are acquainted with all my ways. 4For there is not a word on my tongue, but behold, Yahweh, you know it altogether. 5You hem me in behind and before. You laid your hand on me. 6This knowledge is beyond me. It’s lofty. I can’t attain it. 7Where could I go from your Spirit? Or where could I flee from your presence? 8If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there! 9If I take the wings of the dawn, and settle in the uttermost parts of the sea, 10even there your hand will lead me, and your right hand will hold me. 11If I say, “Surely the darkness will overwhelm me. The light around me will be night,” 12even the darkness doesn’t hide from you, but the night shines as the day. The darkness is like light to you. 13For you formed my inmost being. You knit me together in my mother’s womb. 14I will give thanks to you, for I am fearfully and wonderfully made. Your works are wonderful. My soul knows that very well. 15My frame wasn’t hidden from you, when I was made in secret, woven together in the depths of the earth. 16Your eyes saw my body. In your book they were all written, the days that were ordained for me, when as yet there were none of them. 17How precious to me are your thoughts, God! How vast is their sum! 18If I would count them, they are more in number than the sand. When I wake up, I am still with you. 19If only you, God, would kill the wicked. Get away from me, you bloodthirsty men! 20For they speak against you wickedly. Your enemies take your name in vain. 21Yahweh, don’t I hate those who hate you? Am I not grieved with those who rise up against you? 22I hate them with perfect hatred. They have become my enemies. 23Search me, God, and know my heart. Try me, and know my thoughts. 24See if there is any wicked way in me, and lead me in the everlasting way.

KJV · King James Version

1O Lord, thou hast searched me, and known me. 2Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3Thou compassest my path and my lying down, and art acquainted with all my ways. 4For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. 5Thou hast beset me behind and before, and laid thine hand upon me. 6Such knowledge is too wonderful for me; it is high, I cannot attain unto it. 7Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10Even there shall thy hand lead me, and thy right hand shall hold me. 11If I say, Surely the darkness shall cover me; even the night shall be light about me. 12Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13For thou hast possessed my reins: thou hast covered me in my mother’s womb. 14I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. 17How precious also are thy thoughts unto me, O God! how great is the sum of them! 18If I should count them, they are more in number than the sand: when I awake, I am still with thee. 19Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. 20For they speak against thee wickedly, and thine enemies take thy name in vain. 21Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? 22I hate them with perfect hatred: I count them mine enemies. 23Search me, O God, and know my heart: try me, and know my thoughts: 24And see if there be any wicked way in me, and lead me in the way everlasting.

5 terjemahan lainnya untuk dibandingkan, secara berdampingan.

Masuk untuk membandingkan semua 7 →
Perbedaan yang mengubah makna (34)
  • v1 [grammatical]: verb tense and presence of direct object — “known me” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you know” (WEB) vs “knowest” (YLT)
  • v2 [grammatical]: verb tense and pronoun choice — “Thou knowest” (KJV, ASV, DARBY, WEBSTER) vs “You know” (WEB) vs “Thou hast known” (YLT) vs “hast know” (DRC)
  • v2 [stylistic]: phrasing of the action of sitting down — “downsitting” (KJV, ASV, DARBY, WEBSTER) vs “sitting down” (WEB, YLT, DRC)
  • v3 [textual]: versification difference moving part of the sentence to the next verse — “path and” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thoughts afar off” (DRC)
  • v3 [lexical]: word choice for resting place and the action of examining — “lying down” (WEB, KJV, ASV, DARBY, WEBSTER) vs “couch Thou hast fanned” (YLT) vs “path” (DRC)
  • v4 [lexical]: preposition used with tongue and word choice for speech — “not a word in” (KJV, ASV, YLT) vs “on” (WEB, WEBSTER) vs “yet on” (DARBY) vs “no speech” (DRC)
  • v6 [lexical]: word choice for the elevation or difficulty of the knowledge — “it is high” (KJV, ASV, DARBY, WEBSTER) vs “It’s lofty” (WEB) vs “hath been set on” (YLT) vs “and” (DRC)
  • v6 [lexical]: word choice for grasping or reaching the knowledge — “cannot attain unto” (KJV, ASV, DARBY) vs “can’t” (WEB) vs “am not able for” (YLT) vs “to” (WEBSTER) vs “reach to” (DRC)
  • v7 [grammatical]: modal verb choice for expressing possibility or future action — “Whither shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Where could” (WEB) vs “do” (YLT)
  • v7 [stylistic]: (vv 7, 10, 18) archaic vs modern pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v7 [lexical]: word choice for presence or face — “thy presence” (KJV, ASV, DARBY, WEBSTER) vs “your” (WEB) vs “face do I flee” (YLT) vs “face” (DRC)
  • v9 [interpretive]: whether the wings belong to the dawn or the speaker — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “my” (DRC)
  • v10 [grammatical]: auxiliary verb choice — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “doth” (YLT)
  • v11 [grammatical]: conjunction choice — “If” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC)
  • v11 [lexical]: word choice for the action of the darkness — “shall cover” (KJV, DARBY, WEBSTER, DRC) vs “will overwhelm” (WEB) vs “overwhelm” (ASV) vs “bruiseth” (YLT)
  • v11 [interpretive]: interpretation of the setting, whether surrounding the speaker or referring to pleasures — “about me” (KJV, WEBSTER) vs “around will be night” (WEB) vs “shall be night” (ASV) vs “to” (YLT) vs “be night” (DARBY) vs “in my pleasures” (DRC)
  • v12 [lexical]: conjunction choice — “even” (WEB, ASV, DARBY) vs “Yea the” (KJV) vs “Also” (YLT) vs “Yes” (WEBSTER) vs “But” (DRC)
  • v12 [grammatical]: phrasing of the comparison between darkness and light — “and the” (KJV, ASV, WEBSTER) vs “is like” (WEB) vs “so is” (YLT) vs “is as” (DARBY) vs “thereof” (DRC)
  • v13 [lexical]: word choice for the action of possessing or forming — “thou hast possessed” (KJV, DARBY, WEBSTER, DRC) vs “you formed” (WEB) vs “didst form” (ASV) vs “Thou” (YLT)
  • v13 [lexical]: word choice for the internal organs and the action of covering, knitting, or protecting — “reins thou hast covered” (KJV, WEBSTER) vs “inmost being You knit” (WEB) vs “inward parts didst cover” (ASV) vs “dost cover” (YLT) vs “didst cover” (DARBY) vs “protected” (DRC)
  • v13 [lexical]: preposition choice or adverbial addition — “in” (KJV, ASV, YLT, DARBY, WEBSTER) vs “together” (WEB) vs “from” (DRC)
  • v15 [lexical]: word choice for the body's structure or substance — “substance was not hid” (KJV, YLT, WEBSTER) vs “frame wasn’t hidden” (WEB) vs “frame hidden” (ASV) vs “bones were hidden” (DARBY) vs “bone is hidden” (DRC)
  • v15 [grammatical]: relative pronoun and verb phrasing — “thee when I was” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “which thou hast” (DRC)
  • v15 [lexical]: word choice for the depths of the earth — “lowest parts” (KJV, ASV, WEBSTER) vs “lower” (DARBY, DRC) vs “depths” (WEB) vs “lower part” (YLT)
  • v16 [grammatical]: word order and pronoun choice — “Thine” (KJV, ASV, DARBY) vs “Thy” (WEBSTER, DRC) vs “Your” (WEB) vs “Mine unformed substance” (YLT)
  • v16 [interpretive]: identifying the referent of what was written in the book, whether body parts or days — “all my members were” (KJV, DARBY, WEBSTER) vs “they all” (WEB, ASV) vs “of them are” (YLT) vs “shall be” (DRC)
  • v18 [lexical]: word choice for counting or numbering — “should count” (KJV, ASV, WEBSTER) vs “would” (WEB, DARBY) vs “recount” (YLT) vs “will number” (DRC)
  • v18 [lexical]: word choice and tense for awaking or rising — “awake I” (KJV, ASV, DARBY, WEBSTER) vs “wake up” (WEB) vs “have waked and” (YLT) vs “rose up and” (DRC)
  • v21 [grammatical]: phrasing of the rhetorical question and placement of the divine name — “Do not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Yahweh don’t” (WEB) vs “Have” (DRC)
  • v22 [lexical]: whether the enemies are accounted as such or have become such — “They have become my” (WEB) vs “I count them mine” (KJV) vs “They are become” (ASV) vs “have hated” (YLT) vs “account” (DARBY) vs “my” (WEBSTER) vs “and they are become” (DRC)
  • v23 [lexical]: word choice for examining or searching — “Search” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Prove” (DRC)
  • v23 [lexical]: word choice for testing or trying — “try” (WEB, KJV, ASV, YLT, WEBSTER) vs “prove” (DARBY) vs “examine” (DRC)
  • v23 [textual]: variant reading of thoughts versus paths — “thoughts” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “paths” (DRC)
  • v24 [lexical]: word choice for the eternal nature of the way — “the way everlasting” (KJV, ASV, DARBY, WEBSTER) vs “way” (WEB) vs “a age-during” (YLT) vs “eternal” (DRC)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC) tradition, as provided.

Nama-nama ilahi: YHWH (the LORD), El (God).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Academic textual-historical analysis notes that Psalm 139 is traditionally structured into four six-verse strophes: divine omniscience (vv. 1-6), omnipresence (vv. 7-12), creation and providence (vv. 13-18), and an imprecatory declaration of loyalty (vv. 19-24). Formally, Hermann Gunkel classified the text as a hymn with strong wisdom elements. However, scholars like Artur Weiser have argued for a specific cultic *Sitz im Leben*: the prayer of a falsely accused person. In this view, the sudden transition to violent hatred in verses 19-22 is not a disjointed addition but an 'oath of clearance'—a mandatory distancing from the wicked to invite God's vindicating judgment (vv. 23-24). Philologically, the psalm is famous for its linguistic anomalies. It contains a high density of Aramaisms—such as the verb *s-l-q* for 'ascend' in verse 8, and the noun *re'ah* for 'thought' in verses 2 and 17—which generally lead scholars to assign it a late, post-exilic date. Conversely, Mitchell Dahood proposed that these features reflect an early Northern Israelite dialect with Ugaritic parallels. Verse 16 contains the *hapax legomenon* *golem* ('unformed substance' or 'embryo'), and the text features significant syntactic difficulties, including a notoriously garbled verse 20 and a *Ketiv-Qere* variant at the end of verse 16 regarding whether 'not one of them' or 'to him was one' is the intended reading.

Jewish interpretation

In its immediate setting, this psalm is a majestic, deeply personal poem by David acknowledging God's total knowledge of human thoughts and actions (vv. 1-6), His inescapable presence throughout the cosmos (vv. 7-12), and His direct involvement in human conception and gestation (vv. 13-16). The psalm concludes with a fierce rejection of the wicked (vv. 19-22) and a petition for God's purifying guidance (vv. 23-24), framing theological awe as the necessary basis for moral loyalty and alignment with God.

Latter-day Saint

Psalm 139 is a wisdom-influenced poetic meditation by David praising Yahweh's inescapable presence and absolute omniscience. The psalmist marvels at God's intimate involvement in his conception and gestation (verses 13-16) before pivoting to a declaration of intense covenant loyalty, distancing himself from the wicked, and inviting God's searching judgment to purify his heart and guide his steps (verses 19-24).

Jehovah's Witnesses

The psalmist (David) meditates on Jehovah’s unfathomable omniscience and the inescapable reach of His holy spirit. The psalm traces God's intimate knowledge of human actions and thoughts from afar, His perception extending to the deepest grave (Sheol) and the farthest sea. It marvels at God’s creative power in the womb, recognizing that human development is recorded in God's 'book' before birth. The psalm concludes with a plea for God to destroy the wicked, a declaration of complete solidarity with Jehovah against His enemies, and a request for divine examination.

Pilihan terjemahan yang dibuat NCB (56)
  • v1: the LORD — Consistent rendering of the divine name YHWH.
  • v1: you know — Uses contemporary English verb tense rather than archaic phrasing.
  • v1: searched me, and you know — Preserves the inclusio that bookends the psalm with verse 23.
  • v2: You know — Adopts contemporary pronoun and tense over archaic forms.
  • v2: sitting down and my rising up — Selects modern phrasing while preserving the source merism.
  • v2: know/understand — Maintains the structural repetition of knowing verbs from the source.
  • v3: path and — Follows the Masoretic versification rather than the alternative grouping.
  • v3: lying down — Accurately translates the Hebrew term for resting while completing the spatial merism.
  • v3: my path and my lying down — Preserves the source-text wordplay and assonance.
  • v4: on my tongue — Uses the more natural English preposition for speech.
  • v4: look, O LORD — Updates the archaic interjection while consistently rendering the divine name.
  • v4: know it completely — Makes a deliberate choice that touches on the disputed claim that God's exhaustive knowledge of the inward heart renders hypocrisy impossible.
  • v5: behind and before — Preserves the spatial merism indicating total enclosure.
  • v5: hem me in... lay — Retains the conceptual alliteration of constraint as best as English allows.
  • v6: lofty — Selects a more vivid and accurate term for elevation than 'high'.
  • v6: cannot attain — Uses standard, dignified contemporary phrasing to express human limitation.
  • v7: Where can — Replaces the archaic 'whither' and uses 'can' to express modern modality.
  • v7: your Spirit — Capitalizes Spirit and uses modern pronouns, making a deliberate choice that touches on the disputed claim that this affirms God's active, personal presence.
  • v7: your presence — Translates the idiom 'from your face' accurately as 'from your presence' in this context.
  • v8: heaven and Sheol — Preserves the specific Hebrew cosmological merism, making a deliberate choice that leaves room for several traditions applying this to Christ's descent to the dead.
  • v8: ascend — Removes the redundant 'up' to translate the Aramaic root accurately.
  • v8: look, you are there — Translates the interjection into modern English without dropping it.
  • v9: the wings of the dawn — Assigns the wings to the dawn rather than the speaker, in accordance with the Hebrew syntax.
  • v9: uttermost parts of the sea — Preserves the spatial merism of east (dawn) and west (the sea).
  • v10: will lead... will hold — Updates auxiliary verbs to standard modern English future/modal tense.
  • v11: If I say — Recognizes the conditional force of the sequence without relying on the literal 'And'.
  • v11: will overwhelm — Selects a dynamic translation fitting the context of darkness pressing in.
  • v11: around me — Rejects the unique Vulgate reading 'in my pleasures' in favor of the spatial Hebrew meaning.
  • v12: even the darkness — Chooses the most natural modern conjunction for this emphatic addition.
  • v12: is not dark — Preserves the cognate construction where darkness 'does not darken'.
  • v12: is as — Maintains the alliterative balance of 'as darkness, so light'.
  • v13: formed — Selects the verb most suited to the context of creation.
  • v13: inward parts — Translates the anatomical term accurately while avoiding archaic English.
  • v13: knit me together — Captures the weaving metaphor broadly seen as establishing the personhood and inviolability of the unborn.
  • v14: fearfully and wonderfully made... wonderful — Preserves the cognate root repetition of p-l-' across the clauses.
  • v15: frame — Provides a clearer English equivalent for the skeletal structure or core of the body.
  • v15: when I was — Treats the relative pronoun as temporal/circumstantial in this context.
  • v15: depths of the earth — Uses a modern idiomatic expression while preserving the spatial contrast to the heavens.
  • v16: unformed substance — Accurately translates the hapax legomenon.
  • v16: all of them — Preserves the definite pattern while linking it to the days rather than the body parts.
  • v16: the days... not one of them — Follows the Ketiv variant over the Qere, resolving the grammatical referent to the preordained days.
  • v17: O God — Consistently renders the divine name El.
  • v17: thoughts — Follows the Masoretic Text over the Septuagint variant, making a deliberate choice against several traditions applying 'friends' to the veneration of saints.
  • v18: were to count — Provides the clearest contemporary English subjunctive.
  • v18: awake — Selects a dignified modern verb while maintaining the number shift from the plural counting.
  • v19: O God — Consistently renders the poetic divine name Eloah.
  • v19: men of blood — Preserves the source-text assonance while making a deliberate choice regarding the imprecation, which is disputed among traditions as expressing raw human outrage requiring redirection versus covenantal loyalty.
  • v20: speak against you wickedly — Navigates the notoriously garbled syntax by following the most widely coherent translation tradition.
  • v21: O LORD — Consistently renders the divine name YHWH.
  • v21: Do I not hate those who hate you — Preserves the cognate construction of the rhetorical question.
  • v22: hate them with a perfect hatred — Preserves the cognate construction, making a deliberate choice that leaves open the perfect hatred which is disputed among traditions as an ascetical rejection of internal passions versus covenantal alignment.
  • v22: have become — Translates the verb of being accurately rather than substituting a verb of accounting.
  • v23: Search me... and know — Translates the plea directly, making a deliberate choice acknowledging it is disputed among traditions whether this is a prayer of self-examination, a plea for entire sanctification, or an acknowledgment of original sin.
  • v23: O God — Consistently renders the divine name El.
  • v23: thoughts — Follows the Masoretic reading over the alternative tradition.
  • v24: wicked way... everlasting way — Preserves the inclusio of 'way' from verse 3 and the wordplay contrast, using standard modern English terminology.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Lihat langkah-langkah selengkapnya → · Dibuat AI Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)