Psalms 139:8

KJV

If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou [art there].

KJV (with Strong's)

If I ascend up {H5266} into heaven {H8064}, thou art there: if I make my bed {H3331} in hell {H7585}, behold, thou art there.

Complete Jewish Bible

If I climb up to heaven, you are there; if I lie down in Sh'ol, you are there.

Berean Standard Bible

If I ascend to the heavens, You are there; if I make my bed in Sheol, You are there.

American Standard Version

If I ascend up into heaven, thou art there: If I make my bed in Sheol, behold, thou art there.

Commentary

### SUMMARY
Psalms 139:8 is a profound declaration of God's absolute omnipresence, asserting that no realm, whether the highest heavens or the deepest underworld, can escape His divine presence and awareness. It serves as a poetic testament to the boundless nature of God, assuring the psalmist (and by extension, the believer) that the Lord is intimately present in every conceivable dimension of existence, offering both comfort in His closeness and a sobering reminder of His inescapable knowledge.

### CONTEXT
* **Literary Context:** Psalms 139:8 is situated within a deeply personal and theological meditation by David on the attributes of God. The psalm opens with an awe-filled acknowledgment of God's omniscience, detailing how God knows the psalmist's thoughts, actions, and words even before they are formed ([Psalms 139:1-4](/psalms/139-1 "Psalms 139:1-4 - God's Intimate Knowledge")). This foundational truth of divine knowledge naturally leads to the concept of omnipresence. Verse 7 asks, "Whither shall I go from thy spirit? or whither shall I flee from thy presence?" ([Psalms 139:7](/psalms/139-7 "Psalms 139:7 - Where Can I Flee From Your Spirit?")). Verse 8 then provides the rhetorical answer, using extreme spatial opposites to illustrate the futility of attempting to escape God's Spirit. The subsequent verses continue to explore God's omnipresence in terms of darkness and light ([Psalms 139:11-12](/psalms/139-11 "Psalms 139:11-12 - Darkness and Light Are Alike to God")) and His creative involvement in the psalmist's very formation ([Psalms 139:13-16](/psalms/139-13 "Psalms 139:13-16 - God's Formation of Man")).
* **Historical & Cultural Context:** Composed by King David, a figure intimately acquainted with both the heights of royal power and the depths of personal despair and sin, Psalms 139 reflects a mature theological understanding of God. The ancient Israelite worldview, while not a systematic cosmology in the modern sense, generally conceived of a three-tiered universe: the heavens above (the dwelling place of God), the earth where humanity resided, and the underworld (Sheol) beneath. The imagery of ascending to "heaven" and making a "bed in hell" (Sheol) would have resonated deeply with this understanding, representing the absolute extremes of their known universe. The psalm's personal tone suggests a context of individual reflection, perhaps during a time of contemplation or distress, where the psalmist sought comfort or accountability in God's pervasive presence.
* **Key Themes:** The overarching theme of Psalms 139, powerfully encapsulated in verse 8, is **God's Omnipresence**. This attribute signifies that God is everywhere at all times, not confined by space or time. This omnipresence is intrinsically linked to His **Omniscience**, as His presence enables His complete knowledge of all things. The verse also highlights the **Inescapability of God's Presence**, underscoring the futility of any attempt to hide from Him, whether for good or ill. This inescapability can be a source of profound comfort for the righteous, knowing they are never alone, and a solemn warning for those who might seek to conceal their deeds from divine scrutiny. Finally, the verse implicitly speaks to **Divine Sovereignty and Dominion**, as God's presence in all realms asserts His ultimate authority over creation, from the celestial heights to the subterranean depths. This comprehensive reach emphasizes that no aspect of existence is outside His control or awareness, a truth echoed throughout the wisdom literature, such as in [Proverbs 15:3](/proverbs/15-3 "Proverbs 15:3 - The Eyes of the Lord Are Everywhere").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **ascend (Hebrew, _nâçaq'_):** From H5266, a primitive root meaning "to go up; ascend." In the context of Psalms 139:8, it denotes the act of rising to the highest conceivable point, symbolizing the celestial realm or the very dwelling place of God. It represents the extreme upper limit of human or spiritual exploration.
* **heaven (Hebrew, _shâmayim'_):** From H8064, a dual of an unused singular, meaning "the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve); air, [idiom] astrologer, heaven(-s)." Here, "heaven" refers to the literal sky and, more broadly, the spiritual realm above, traditionally understood as God's abode. It signifies the ultimate height and expanse.
* **make my bed (Hebrew, _yatsaʻ'_):** From H3331, a primitive root meaning "to strew as a surface; make (one's) bed, [idiom] lie, spread." This phrase is an idiom for settling down, taking up residence, or even dying and being buried. It implies a deliberate act of establishing oneself in a place, no matter how remote or undesirable. The imagery is vivid, suggesting that even if one were to prepare a resting place in the deepest abyss, God would still be present.
* **hell (Hebrew, _shᵉʼôwl'_):** From H7585, meaning "Hades or the world of the dead (as if a subterranean retreat), including its accessories and inmates; grave, hell, pit." In the Old Testament, Sheol is the general realm of the dead, a shadowy, silent place beneath the earth, not necessarily a place of eternal torment as understood in later theology (Gehenna). Here, it represents the lowest, darkest, and most remote part of existence, the antithesis of heaven.

#### Verse Breakdown
* **"If I ascend up into heaven, thou art there:"** This clause presents the first extreme scenario. The psalmist imagines ascending to the highest possible point, the celestial realm, which was often considered the dwelling place of God. The immediate affirmation "thou art there" powerfully declares that even in the most exalted and sacred space, God's presence is not merely acknowledged but is a fundamental reality. It speaks to God's transcendence and His dominion over the heavenly spheres.
* **"if I make my bed in hell, behold, thou art there."** This clause offers the antithetical extreme. "Making one's bed in hell (Sheol)" vividly depicts descending to the lowest, darkest, and most forgotten realm—the abode of the dead. It signifies a place of utter despair, isolation, and separation. Yet, even in this profound abyss, the psalmist declares, "behold, thou art there." The exclamation "behold" emphasizes the astonishing and undeniable truth of God's presence even in such a desolate place, highlighting His immanence and His ability to penetrate every dimension of existence.

#### Literary Devices
Psalms 139:8 masterfully employs several literary devices to convey its profound theological truth. The most prominent is **Merism**, a rhetorical device where two contrasting parts of a whole are used to represent the whole. "Heaven" and "hell" (Sheol) represent the entirety of creation, from its highest reaches to its deepest depths, emphasizing God's universal presence. This is also a form of **Hyperbole**, as the psalmist uses exaggerated scenarios (ascending to heaven, making a bed in Sheol) not to be taken literally as actions, but to illustrate the absolute impossibility of escaping God's pervasive presence. The verse also utilizes strong **Parallelism**, specifically **Antithetical Parallelism**, where the second clause ("if I make my bed in hell, behold, thou art there") contrasts with and reinforces the first ("If I ascend up into heaven, thou art there"), thereby amplifying the message of omnipresence. The psalmist's direct address ("thou art there") uses **Apostrophe**, speaking directly to God, which enhances the personal and intimate tone of the psalm.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 139:8 is a cornerstone passage for understanding the divine attribute of omnipresence, revealing God as both transcendent (above and beyond creation, residing in "heaven") and immanent (actively present within creation, even in "hell" or Sheol). This paradox underscores God's infinite nature; He is not confined by space, nor is any space devoid of His presence. This truth profoundly impacts our understanding of worship, prayer, and divine judgment. It means that prayer is always heard, that no one is ever truly alone, and that all actions, whether hidden or public, are known to God. The verse assures believers of God's constant watchfulness and care, while simultaneously serving as a reminder of His inescapable justice for those who might seek to hide their sin.

* [Jeremiah 23:23-24](/jeremiah/23-23 "Jeremiah 23:23-24 - Can Any Hide Himself?")
* [Amos 9:2-4](/amos/9-2 "Amos 9:2-4 - No Escape from God's Judgment")
* [Proverbs 15:3](/proverbs/15-3 "Proverbs 15:3 - The Eyes of the Lord Are Everywhere")

### REFLECTION AND APPLICATION
The truth of God's omnipresence, powerfully articulated in Psalms 139:8, offers both profound comfort and sobering accountability. For the believer, it means that in every circumstance—whether soaring on the heights of joy and success ("ascend up into heaven") or plunged into the depths of despair, grief, or failure ("make my bed in hell")—God is undeniably present. We are never truly alone, never beyond the reach of His love, comfort, and sustaining power. This truth anchors our faith in times of crisis, reminding us that even in the "valley of the shadow of death," God is with us ([Psalms 23:4](/psalms/23-4 "Psalms 23:4 - The Lord is My Shepherd")). Conversely, this omnipresence also calls us to a life of integrity and reverence. There is no secret sin, no hidden thought, no concealed motive that escapes the all-seeing eye of God. This awareness should cultivate a healthy fear of the Lord, motivating us to live lives that honor Him, knowing that He is witness to all. It encourages authenticity in our faith, recognizing that our walk with God is not merely external but deeply internal, known fully by the One who is everywhere.

#### Questions for Reflection
* **How does the concept of God's omnipresence in Psalms 139:8 bring you comfort in difficult times?**
* **In what ways does knowing God is everywhere influence your daily choices and actions, particularly those that might otherwise be hidden?**
* **How does this verse challenge any tendency to compartmentalize your life, believing certain areas are outside God's awareness or concern?**
* **What practical steps can you take to live more consciously in the awareness of God's constant presence?**

### FAQ
**What does "make my bed in hell" mean in this context?**

Answer: In Psalms 139:8, "hell" translates the Hebrew word *Sheol* (שְׁאוֹל). In the Old Testament, *Sheol* refers to the grave or the realm of the dead, a shadowy, subterranean place where all souls were believed to go after death, regardless of their righteousness. It is not equivalent to the New Testament concept of Gehenna, which denotes a place of eternal punishment. "To make one's bed in Sheol" is a poetic idiom signifying to descend to the absolute lowest, darkest, and most remote place imaginable—the very realm of death and the departed. The verse emphasizes that even in this ultimate abyss, God's presence is undeniable and inescapable, highlighting the boundless extent of His dominion and reach.

**Does this verse imply that God is literally a physical being who occupies space?**

Answer: No, this verse does not imply that God is a physical being who occupies space in the same way humans do. Instead, it uses anthropomorphic language and spatial metaphors to convey a profound theological truth about God's nature. God is Spirit ([John 4:24](/john/4-24 "John 4:24 - God Is Spirit")) and therefore not limited by physical dimensions. The imagery of "heaven" and "hell" (Sheol) represents the totality of existence, from the highest spiritual realms to the deepest, darkest places. The psalmist's point is that there is no place, no state of being, and no dimension of reality where God is absent. His presence is not about physical occupation but about His active, knowing, and sovereign being throughout all creation.

**How does God's omnipresence relate to His other attributes, like omniscience and omnipotence?**

Answer: God's omnipresence is intimately intertwined with His other divine attributes. His **omniscience** (all-knowing) is enabled by His omnipresence; because He is everywhere, He sees, hears, and knows everything, even the innermost thoughts and intentions of the heart ([Hebrews 4:13](/hebrews/4-13 "Hebrews 4:13 - All Things Are Naked Before God")). His **omnipotence** (all-powerful) is also demonstrated through His omnipresence, as His power is not limited to a specific location but extends throughout all creation, allowing Him to act anywhere and at any time. These attributes work in perfect harmony, painting a picture of a God who is infinitely vast, intimately aware, and supremely capable, ensuring that His purposes are always fulfilled and His creation is always within His active domain.

### CHRIST-CENTERED FULFILLMENT
Psalms 139:8, with its declaration of God's inescapable omnipresence, finds its ultimate and most tangible fulfillment in the person of Jesus Christ. While the Old Testament reveals God as transcendent and immanent, the New Testament shows us God "with us" in a uniquely personal way. The incarnation of Jesus, God becoming flesh and dwelling among us ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), is the supreme demonstration of God's willingness to "make His bed" among humanity, descending from the glory of heaven to the limitations of earthly existence. Furthermore, Christ's journey encompasses the very extremes described in the psalm: He "ascended up into heaven" after His resurrection, taking His place at the right hand of the Father ([Ephesians 4:8-10](/ephesians/4-8 "Ephesians 4:8-10 - Christ's Ascension")). And in His death, He descended into the "lower parts of the earth," even to Hades (Sheol), proclaiming victory over death and the grave ([Acts 2:27](/acts/2-27 "Acts 2:27 - Christ's Descent to Hades") citing [Psalms 16:10](/psalms/16-10 "Psalms 16:10 - You Will Not Abandon My Soul to Sheol")). Through Christ, God's omnipresence is not just a theological concept but a lived reality: He is Emmanuel, "God with us" ([Matthew 1:23](/matthew/1-23 "Matthew 1:23 - Emmanuel, God With Us")). Moreover, the indwelling of the Holy Spirit, sent by Christ, ensures that believers carry God's presence within them, making His omnipresence a personal and abiding comfort in every circumstance of life ([John 14:16-17](/john/14-16 "John 14:16-17 - The Spirit of Truth Indwells Believers")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Amos 9:2

Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:

Amos 9:4

And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.

Jonah 2:2

And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, [and] thou heardest my voice.

Job 34:21

For his eyes [are] upon the ways of man, and he seeth all his goings.

Job 34:22

[There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves.

Obadiah 1:4

Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.

Proverbs 15:11

¶ Hell and destruction [are] before the LORD: how much more then the hearts of the children of men?