Psalms 139:4

Psa 139:4 For [there is] not a word in my tongue, [but], lo, O LORD, thou knowest it altogether.

Ver. 4. For there is not a word in my tongue] Though not yet uttered, or but whispered only.

Thou knowest it altogether] Every tittle of it; thou understandest the language of men’s hearts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 139:4-5. There is not a word in my tongue, &c. — Thou knowest what I speak, and with what design and disposition of mind. There is not a vain word, not a good word, but thou knowest it altogether — What it means, what thought gives birth to it, and with what intention it is uttered. Or, as others render the clause, When there is not a word, &c.; thou knowest what I am about to speak, either in prayer to thee, or in conversation with men, when I have not yet uttered one word of it. Thou hast beset me behind and before — With thine all-seeing and all-disposing providence; so that, go which way I will, I am under thine eyes, and cannot escape its penetrating view in any way possible; and laid thy hand upon me — Thou keepest me, as it were, with a strong hand, in thy sight, and under thy power.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. (Psa 139:4) For there is not a word in my tongue, (but) lo, Jehovah, thou knowest all of it. The relation of the clauses may be also expressed thus in English, which, 0 Lord, thou knowest not, all of it (or altogether). In my tongue, in its power, or, as it were, in its possession. This verse merely applies to his words specifically what was said before of all his actions. The lo or behold is equivalent to see there, or to the act of pointing at the words as objects of sight and as actually present.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Thou knowest my meaning before I speak.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. There is not a word in my tongue] Although (כי ki) there be not a word in my tongue, behold O Jehovah, thou knowest the whole of it, that is, thou knowest all my words before they are uttered, as thou knowest all my thoughts while as yet they are unformed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. For there is not a word, etc. The words admit a double meaning. Accordingly some understand them to imply that God knows what, we are about to say before the words are formed on our tongue; others, that though we speak not a word, and try by silence to conceal our secret intentions, we cannot elude his notice. Either rendering amounts to the same thing, and it is of no consequence which we adopt. The idea meant to be conveyed is, that while the tongue is the index of thought to man, being the great medium of communication, God, who knows the heart, is independent of words. And use is made of the demonstrative particle lo! to indicate emphatically that the innermost recesses of our spirit stand present to his view.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) For there is not . . .—This has been understood in two ways:—

My tongue cannot utter a word which thou dost not altogether know.

or,

Before my tongue can utter a word thou knowest it altogether.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. God knows not merely the spoken word which men can hear, but its true meaning, and the secret thoughts which prompt its utterance. But the verse may also be rendered, For (when) a word is not yet on my tongue, Lo, thou &c. Before thought has formed itself into words and found expression, the Searcher of hearts knows it.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou hast beset me behind and before,.... Art on every side of me, all around me, like one besieged in a strait place; so that there is nothing I can think, say, or do, but what is known unto thee. The two Kimchis, father and son, render the word, "thou hast formed me": and interpret it of the formation of his body, of which, in Psa 139:14; see Job 10:8 but it denotes how God compasses men with his presence and providence, so that nothing escapes his knowledge;

and laid thine hand upon me; not his afflicting hand, which sometimes presses hard; though the Targum thus paraphrases it,

"and stirred against me the stroke of thine hand:''

but rather his hand of power and providence, to preserve, protect, and defend him. Or it signifies that he was so near to him that his hand was upon him, and he was perfectly known; as anything is that is before a man, and he has his hand upon.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For there is not a word in my tongue - All that I say; all that I have power to say; all that I am disposed at any time to say.

But lo, O Lord, thou knowest it altogether - All that pertains to it. What is “said,” and what is “meant.” Merely to “hear” what is spoken does not imply necessarily a full knowledge of what is said - for it may be false, insincere, hypocritical. God knows exactly what is said and what is “meant.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thou knowest what I speak, and with what design and disposition of mind. Or rather, as others render it, and which is more admirable, When there is not a word, &c. Thou knowest what I intend to speak, either in prayer to thee, or in conversation with men, when I have not yet uttered one word of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 4. For there is not a word in my tongue, but lo, O LORD, thou knowest it altogether. The unformed word, which lies within the tongue like a seed in the soil, is certainly and completely known to the Great Searcher of hearts. A negative expression is used to make the positive statement all the stronger: not a word is unknown is a forcible way of saying that every word is well known. Divine knowledge is perfect, since not a single word is unknown, nay, not even an unspoken word, and each one is "altogether" or wholly known. What hope of concealment can remain when the speech with which too many conceal their thoughts is itself transparent before the Lord? O Jehovah, how great art thou! If thine eye hath such power, what must be the united force of thine whole nature!

Ver. 4. For there is not a word in my tongue, etc. The words admit a double meaning. Accordingly some understand them to imply that God knows what we are about to say before the words are formed on our tongue; others, that though we speak not a word, and try by silence to conceal our secret intentions, we cannot elude his notice. Either rendering amounts to the same thing, and it is of no consequence which we adopt. The idea meant to be conveyed is, that while the tongue is the index of thought to man, being the great medium of communication, God, who knows the heart, is independent of words. And use is made of the demonstrative particle lo! to indicate emphatically that the innermost recesses of our spirit stand present to his view. John Calvin.

Ver. 4. For there is not a word in my tongue, etc. How needful it is to set a watch before the doors of our mouth, to hold that unruly member of ours, the tongue, as with bit and bridle. Some of you feel at times that you can scarcely say a word, and the less you say the better. Well, it way be as well; for great talkers are almost sure to make slips with their tongue. It may be a good thing that you cannot speak much; for in the multitude of words there lacketh not sin. Wherever you go, what light, vain, and foolish conversations you hear! I am glad not to be thrown into circumstances where I can hear it. But with you it may be different. You may often repent of speaking, you will rarely repent of silence. How soon angry words are spoken! How soon foolish expressions drop from the mouth! The Lord knows it all, marks it all, and did you carry about with you a more solemn recollection of it you would be more watchful than you are. Joseph C. Philpot.

Ver. 4. When there is not a word in my tongue, O LORD, thou knowest all; so some read it; for thoughts are words to God. Matthew Henry.

Ver. 4. Thou knowest it. The gods know what passes in our minds without the aid of eyes, ears, or tongues; on which divine omniscience is founded the feeling of men that, when they wish in silence, or offer up a prayer for anything, the gods hear them. Cicero.

Ver. 4.

1. Words on the tongue first in it, and in that stage known to God.

2. Words on the tongue very numerous, yet all known.

3. Word on the tongue have wide meaning, yet known "altogether."

Lesson: Take heed of your words not yet spoken.

Psalms 139:5*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

4. For there is not a word in my tongue, etc.—Rather, When there is not a word in my tongue, behold, O Jehovah, thou knowest all. Before the word is spoken God sees back in the heart the thought and desire, and knows all that is within, whence words proceed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. What has been already said of deeds and thoughts is now extended to "words." God hears every word we speak.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.