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 the strophic arrangement is not clear. The first part celebrates the Omniscient and Omnipresent One. The poet knows that he is surrounded on all sides by God's knowledge and His presence; His Spirit is everywhere and cannot be avoided; and His countenance is turned in every direction and inevitably, in wrath or in love. In the second part the poet continues this celebration with reference to the origin of man; and in the third part he turns in profound vexation of spirit towards the enemies of such a God, and supplicates for himself His proving and guidance. In Psa 139:1 and Psa 139:4 God is called Jahve, in Psa 139:17 El, in Psa 139:19 Eloha, in Psa 139:21 again Jahve, and in Psa 139:23 again El. Strongly as this Psalm is marked by the depth and pristine freshness of its ideas and feeling, the form of its language is still such as is without precedent in the Davidic age. To all appearance it is the Aramaeo-Hebrew idiom of the post-exilic period pressed into the service of poetry. The Psalm apparently belongs to those Psalms which, in connection with a thoroughly classical character of form, bear marks of the influence which the Aramaic language of the Babylonian kingdom exerted over the exiles. This influence affected the popular dialect in the first instance, but the written language also did not escape it, as the Books of Daniel and Ezra show; and even the poetry of the Psalms is not without traces of this retrograde movement of the language of Israel towards the language of the patriarchal ancestral house. In the ''Cod. Alex''. Ζαχαρίου is added to the τῷ Δαυίδ ψαλμός, and by a second hand ἐν τῇ διασπορᾷ, which Origen also met with “in some copies.”

Verses 1-7
The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in Psa 139:2 and Psa 139:17, endeavour, desire, thinking, like רעוּת and רעיון in the post-exilic books, from רעה (רעא), cupere, cogitare; and the ἅπ. λεγ. רבע in Psa 139:3, equivalent to רבץ, a lying down, if רבעי be not rather an infinitive like בּלעי in Job 7:19, since ארחי is undoubtedly not inflected from ארח, but, as being infinitive, like עברי in Deu 4:21, from ארח; and the verb ארח also, with the exception of this passage, only occurs in the speeches of Elihu (Job 34:8), which are almost more strongly Aramaizing than the Book of Job itself. Further, as an Aramaizing feature