My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.

My frame was not hidden from thee, When I was made in secret, And curiously wrought in the lowest parts of the earth.

My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth.

My bones were not hidden from thee when I was made in secret, curiously wrought in the lower parts of the earth.

My substance was not hid from thee when I was made in secret, and curiously formed in the lowest parts of the earth.

My substance was not hid from Thee, When I was made in secret, Curiously wrought in the lower part of earth.

My substance was not hid from you, when I was made in secret, and curiously worked in the lowest parts of the earth.

My frame was not unseen by you when I was made secretly, and strangely formed in the lowest parts of the earth.

My strength was not hid from thee That nothing is hid from God David now begins to prove from the way in which man is at first formed, and points out God's superiority to other artificers in this, that while they must have their work set before their eyes before they can form it, he fashioned us in our mother's womb. It is of little importance whether we read my strength or my bone, though I prefer the latter reading. He next likens the womb of the mother to the lowest caverns or recesses of the earth. Should an artizan intend commencing a work in some dark cave where there was no light to assist him, how would he set his hand to it? in what way would he proceed? and what kind of workmanship would it prove? [1] But God makes the most perfect work of all in the dark, for he fashions man in mother's womb. The verb rqm, rakam, which means weave together, [2] is employed to amplify and enhance what the Psalmist had just said. David no doubt means figuratively to express the inconceivable skill which appears in the formation of the human body. When we examine it, even to the nails on our fingers, there is nothing which could be altered, without felt inconveniency, as at something disjointed or put out of place; and what, then, if we should make the individual parts the subject of enumeration? Where is the embroiderer who -- with all his industry and ingenuity -- could execute the hundredth part of this complicate and diversified structure? We need not then wonder if God, who formed man so perfectly in the womb, should have an exact knowledge of him after he is ushered into the world.

Footnotes

1 - "The figure," says Walford, "is derived from the darkness and obscurity of caverns and other recesses of the earth."

2 - "rqm is to embroider.'" -- Phillips. Mant translates the verse thus: -- "By all, but not by thee unknown, My substance grew, and, o'er it thrown, The fine-wrought web from nature's loom, All wove in secret and in gloom." And after observing that the foetus is gradually formed and matured for the birth, like plants and flowers under ground, he adds -- "The process is compared to that in a piece of work wrought with a needle, or fashioned in the loom: which, with all its beautiful variety of color, and proportion of figure, ariseth by degrees to perfection, under the hand of the artist, framed according to a pattern lying before him, from a rude mass of silk, or other materials. Thus, by the power and wisdom of God, and after a plan delineated in his book, is a shapeless mass wrought up into the most curious texture of nerves, veins, arteries, bones, muscles, membranes, and skin, most skilfully interwoven and connected with each other, until it becometh a body harmoniously diversified with all the limbs and lineaments of a man, not one of which at first appeared, any more than the figures were to be seen in the ball of silk. But then, which is the chief thing here insisted on by the Psalmist, whereas the human artificer must have the clearest light whereby to accomplish his task, the divine work-master seeth in secret, and effecteth all his wonders within the dark and narrow confines of the womb." Bishop Lowth supposes that the full force and beauty of the metaphor in this passage will not be understood, unless it is perceived that the Psalmist alludes to the art of embroidery as consecrated by the Jews to sacred purposes, in decorating the garments of the priests and the curtains at the entrance of the tabernacle. "In that most perfect ode, Psalm 139," says he, "which celebrates the immensity of the omnipresent Deity, and the wisdom of the divine artificer in forming the human body, the author uses a metaphor derived from the most subtle art of Phrygian workmen: When I was formed in the secret place, When I was wrought with a needle in the depths of the earth. Whoever observes this, (in truth he will not be able to observe it in the common translations,)and at the same time reflects upon the wonderful mechanism of the human body, the various amplifications of the veins, arteries, fibres, and membranes; the indescribable texture' of the whole fabric; may indeed feel the beauty and gracefulness of this well-adapted metaphor, but will miss much of its force and sublimity, unless he be apprised that the art of designing in needle-work was wholly dedicated to the use of the sanctuary, and by a direct precept of the divine law, chiefly employed in furnishing' a part of the sacerdotal habits, and the veils for the entrance of the tabernacle. (Exodus 28:39; Exodus 26:36; Exodus 27:16; compare Ezekiel 16:10, 13, 18.) Thus the poet compares the wisdom of the divine artificer with the most estimable of human arts -- that art which was dignified by being consecrated altogether to the use of religion; and the workmanship of which was so exquisite, that even the sacred writings seem to attribute it to a supernatural guidance. See Exodus 35:30-35 " -- Lowth's Lectures on the Sacred Poetry of the Hebrews, volume 1.

My substance was not hid from thee - Thou didst see it; thou didst understand it altogether, when it was hidden from the eyes of man. The word "substance" is rendered in the margin, "strength" or "body." The Septuagint, the Latin Vulgate, the Syriac, the Arabic, and Luther render it, "my bone," or "my bones." The word properly means strength, and then anything strong. Another form of the word, with different pointing in the Hebrew, means a bone, so called from its strength. The allusion here is to the bodily frame, considered as strong, or as that which has strength. Whatever there was that entered into and constituted the vigor of his frame, the psalmist says, was seen and known by God, even in its commencement, and when most feeble. Its capability to become strong - feeble as it then was - could not even at that time be concealed or hidden from the view of God.
When I was made in secret - In the womb; or, hidden from the eye of man. Even then thine eye saw me, and saw the wondrous process by which my members were formed.
And curiously wrought. - Literally, "embroidered." The Hebrew word - רקם râqam - means to deck with color, to variegate. Hence, it means to variegate a garment; to weave with threads of various colors. With us the idea of embroidering is that of working various colors on a cloth by a needle. The Hebrew word, however, properly refers to the act of "weaving in" various threads - as now in weaving carpets. The reference here is to the various and complicated tissues of the human frame - the tendons, nerves, veins, arteries, muscles, "as if" they had been woven, or as they appear to be curiously interweaved. No work of tapestry can be compared with this; no art of man could "weave" together such a variety of most tender and delicate fibres and tissues as those which go to make up the human frame, even if they were made ready to his hand: and who but God could "make" them? The comparison is a most beautiful one; and it will be admired the more, the more man understands the structure of his own frame.
In the lowest parts of the earth - Wrought in a place as dark, as obscure, and as much beyond the power of human observation as though it had been done low down beneath the ground where no eye of man can penetrate. Compare the notes at Job 28:7-8.

My substance was not hid from thee - עצמי atsmi, my bones or skeleton.
Curiously wrought - רקמתי rukkamti, embroidered, made of needlework. These two words, says Bishop Horsley, describe the two principal parts of which the human body is composed; the bony skeleton, the foundation of the whole; and the external covering of muscular flesh, tendons, veins, arteries, nerves, and skin; a curious web of fibres. On this passage Bishop Lowth has some excellent observations: "In that most perfect hymn, where the immensity of the omnipresent Deity, and the admirable wisdom of the Divine Artificer in framing the human body, are celebrated, the poet uses a remarkable metaphor, drawn from the nicest tapestry work: -
When I was formed in secret;
When I was wrought, as with a needle,
in the lowest parts of the earth.
"He who remarks this, (but the man who consults Versions only will hardly remark it), and at the same time reflects upon the wonderful composition of the human body, the various implication of veins, arteries, fibres, membranes, and the 'inexplicable texture' of the whole frame; will immediately understand the beauty and elegance of this most apt translation. But he will not attain the whole force and dignity, unless he also considers that the most artful embroidery with the needle was dedicated by the Hebrews to the service of the sanctuary; and that the proper and singular use of their work was, by the immediate prescript of the Divine law, applied in a certain part of the high priest's dress, and in the curtains of the tabernacle, Exodus 28:39; Exodus 26:36; Exodus 27:16; and compare Ezekiel 16:10; Ezekiel 13:18. So that the psalmist may well be supposed to have compared the wisdom of the Divine Artificer particularly with that specimen of human art, whose dignity was through religion the highest, and whose elegance (Exodus 35:30-35) was so exquisite, that the sacred writer seems to attribute it to a Divine inspiration."
In the lowest parts of the earth - The womb of the mother, thus expressed by way of delicacy.

My substance was not hid from thee, when I was made in secret, [and] curiously wrought (k) in the lowest parts of the earth.
(k) That is, in my mother's womb: which he compares to the inward parts of the earth.

My substance was not hid from thee when I was made in secret,.... Or "my bone" (n); everyone of his bones, which are the substantial parts of the body, the strength of it; and so some render it "my strength" (o); those, though covered with skin and flesh yet, being done by the Lord himself, were not hid from him; nor the manner of their production and growth, which being done in secret is a secret to men; for they know not how the bones grow in the womb of her that is with child, Ecclesiastes 11:5; but God does;
and curiously wrought in the lowest parts of the earth; or formed in my mother's womb, as the Targum, and so Jarchi, like a curious piece of needlework or embroidery, as the word (p) signifies; and such is the contexture of the human body, and so nicely and curiously are all its parts put together, bones, muscles, arteries, veins, nerves, and fibres, as exceed the most curious piece of needlework, or the finest embroidery that ever was made by the hands of men; and all this done in the dark shop of nature, in the "ovarium", where there is no more light to work by than in the lowest parts of the earth. The same phrase is used of Christ's descent into this world, into the womb of the virgin, where his human nature was curiously wrought by the finger of the blessed Spirit, Ephesians 4:9.
(n) "os meum", V. L. Vatablus, Gejerus, "ossa mea", Piscator; "apparatio ossium meorum", Cocceius. (o) "Robur meum", Tigurine version; "vis mea", Junius & Tremellius. (p) "velut opere phrygio effingerer", Tigurine version; "velut acupictur sum", Grotius.