psalm 139:8 meaning

However unknown it may be, it is not outside of Him; and whatever is not outside of Him may be the heaven of the soul. To him that presides; a Psalm of David. Psalm 139:8 If I ascend up into Heaven, Thou art there; If I make my bed in Hell, Behold Thou art there. Thou art there - Or, more emphatically and impressively in the original, “Thou!” That is, the psalmist imagines himself in the highest heaven, or in the deepest abodes of the dead - and lo! At the same time the Amarna text has a solar background, which is lacking both in the Vedic hymns and in the Biblical Psalm. He, too, recognizes that the joy of heaven is the joy of being with God; but, to him, God is everywhere. 139:8 If I go up to heaven, you are there: or if I make my bed in the underworld, you are there. For that is all Sheol is - the common grave of mankind. If I ascend into heaven, You are there; If I make my bed in hell, behold, You are there. Spurgeon.). Does Psalm 139:8 disprove this notion? The two represent all worlds, above and below; and the idea is, that in neither direction, above or below, could he go where God would not be. It may mean “to descend to Sheol,” as in the LXX. Краткость этой фразы граничит с резкостью: «Ты там». If I ascend up into heaven, thou art there,.... No man hath ascended or can ascend to heaven of himself; it is an hyperbolical expression, as are those that follow; none but Christ has ascended to heaven by his own power, who descended from it; saints hope to go there at death, and, when they do, they find God there; that is his habitation, his throne is there, yea, that is his throne; here he keeps court and has his attendants, and here he will be seen and enjoyed by his people to all eternity; if I make my bed in hell, behold, thou art there; which, if understood of the place of the damned, is a place of torment, and a very unfit one to make a bed in, being a lake burning with fire and brimstone; and where the smoke of their torment ascends for ever, and they have no rest day nor night; their worm never dies, and their fire is not quenched; and even here God is: hell is not only naked before him, and all its inhabitants in his view; but he is here in his powerful presence, keeping the devils in chains of darkness; turning wicked men daily into it, pouring out his wrath upon them, placing and continuing an unpassable gulf between them and happy souls: though rather this is to be understood of the grave, in which sense the word is often used; and so Kimchi, Aben Ezra, and Arama, interpret it of the lowest parts of the earth, as opposed to heaven; the grave is a bed to the saints, where they lie down and rest, and sleep till the resurrection morn, Job 14:12; and here the Lord is watching over and keeping their dust, and will raise it up again at the last day. If I ascend up into heaven, thou art there ] That is thy proper place; and there Aristotle, in his Book of the World, ad Alexandrum affirmeth that God is only essentialiter et actu. Now that is how up-to-date the Bible is! App-4. Psalms 139:8. It is more profitable to meditate on Divine truths, applying them to our own cases, and with hearts lifted to God in prayer, than with a curious or disputing frame of mind. But, in the hands of this writer, the under-world becomes well-nigh as fair as the upper; it receives the very glory of heaven. It is not surprising that the word dig has come to mean in English, "to know or to understand." In these two documents there is no trace of astral derivation. So some translations use “the depths” others use the word “Sheol” or “hell.” The original Hebrew word in question is שְׁאוֹל. he is still in the presence of the same God! Obviously not in the physical sense, since the idea that God has no body or form is one of the basic tenets of Judaism. the lowest depths, the under world. 1 Kierownikowi chóru. If I ascend up into heaven, thou art there. Such is the thought of the psalmist, a thought which flashes a ray of glory around the Jewish vision of death and throws back its light on the Jewish doctrine of immortality. Rather, the Psalmist is making the point that God can reach into the grave and take anyone out. The heaven of Christianity is not beautiful to its votaries by reason of its pearly streets and golden gates; it is beautiful because it is conceived to be the home of God. Older Hebrew scholars interpreted it to mean that God, like an architect, was acquainted with the blueprint for our physical makeup before we were formed. ; You know my sitting, and my rising; you understand my thought afar off. he has not gone from “him”! The two represent all worlds, above and below; and the idea is, that in neither direction, above or below, could he go where God would not be. But he knew of a Presence that belonged alike to his own world and the under-world, the Being of the Eternal God; and, in that knowledge, death itself ceased to be a foreign land. Psalm 140. Разумеется, Господь по–разному открывается нам в каждом из этих царств. Thou fillest the heavens and the earth. That presence will follow him equally whether he ascend up into heaven or whether he make his bed in the unknown under-world. Words in brackets, ( ), are not in the *Hebrew Bible. Tucker and Grant note how many hymns tend to highlight the fascination and comfort gained from God’s presence. As the psalmist was given pause by the thought of God’s per… Ужасно думать, что некоторые сами предпочли провести ночь в аду, ночь, которой не будет конца. Спускаясь в самые невообразимые глубины царства мертвых, мы и там находим Господа. 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