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Selected Verse: Psalms 104:24 - Updated King James
| Verse |
Translation |
Text |
| Ps 104:24 |
Updated King James |
O LORD, how manifold are your works! in wisdom have you made them all: the earth is full of your riches. |
| |
King James |
O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
| From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of |
| Notes on the Bible, by Albert Barnes, [1834] |
O Lord, how manifold are thy works! - literally, "how many." The reference is to the "number" and the "variety" of the works of God, and to the wisdom displayed in them all. The earth is not suited up merely for one class of inhabitants, but for an almost endless variety; and the wisdom of God is manifested alike in the number and in the variety. No one can estimate the "number" of beings God has made on the earth; no one can comprehend the richness of the variety. By day the air, the earth, the waters swarm with life - life struggling everywhere as if no placc was to be left unoccupied; even for the dark scenes of night countless numbers of beings have been created; and, in all this immensity of numbers, there is an endless variety. No two are alike. Individuality is everywhere preserved, and the mind is astonished and confounded alike at the numbers and the variety.
In wisdom hast thou made them all - That is, Thou hast adapted each and all to the different ends contemplated in their creation. Anyone of these beings shows the wisdom of God in its formation, and in its adaptations to the ends of its existence; how much more is that wisdom displayed in these countless numbers, and in this endless variety!
The earth is full of thy riches - Hebrew, "possessions." So the Septuagint and the Vulgate. That is, these various objects thus created are regarded as the "possession" of God; or, they belong to him, as the property of a man belongs to himself. The psalmist says that this wealth or property abounds everywhere; the earth is full of it. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ, Psa 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין, which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator (קנה). Beside קיניך, however, we also find the reading קנינך, which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου, or according to the Latin versions κτήσεώς σου (possessione tua, Luther "they possessions"), but is inferior to the plural ktisma'toon σου, as an accusative of the object to מלאה. The sea more particularly is a world of moving creatures innumerable (Psa 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Psa 68:9, Isa 23:13; Jos 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Psa 68:28; Jer 2:21; Gen 43:14, and the reverse case above in Psa 104:18). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana.
(Note: Vide Chabas, Le papyrus magique Harris, p. 246, No. 826: HANI (אני), vaisseau, navire, and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana, vid., Chabas loc. cit. p. 33.)
Leviathan, in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds, 178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Psa 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Psa 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם, Psa 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Psa 145:15., Psa 147:9. כּלּם, by an obliteration of the suffix, signifies directly "altogether," and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. 338, a. The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Psa 104:29 is equivalent to תּאסף, as in Sa1 15:6, and frequently. The full future forms accented on the ultima, from Psa 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Psa 104:29. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
O Lord, how manifold are thy works - In this verse there are three propositions:
1. The works of the Lord are multitudinous and varied.
2. They are so constructed as to show the most consummate wisdom in their design, and in the end for which they are formed.
3. They are all God's property, and should be used only in reference to the end for which they were created.
All abuse and waste of God's creatures are spoil and robbery on the property of the Creator. On this verse Mr. Ray has published an excellent work, entitled, "The Wisdom of God in the Creation," which the reader will do well, not only to consult, but carefully to read over and study. |
29 You hide your face, they are troubled: you take away their breath, they die, and return to their dust.
14 If he set his heart upon man, if he gather unto himself his spirit and his breath;
27 These wait all upon you; that you may give them their food in due season.
6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for all of you showed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.
29 You hide your face, they are troubled: you take away their breath, they die, and return to their dust.
32 Can you bring forth Mazzaroth in his season? or can you guide Arcturus with his sons?
9 He gives to the beast his food, and to the young ravens which cry.
15 The eyes of all wait upon you; and you give them their food in due season.
27 These wait all upon you; that you may give them their food in due season.
20 Surely the mountains bring him forth food, where all the beasts of the field play.
20 You make darkness, and it is night: wherein all the beasts of the forest do creep forth.
5 Will you play with him as with a bird? or will you bind him for your maidens?
26 There go the ships: there is that leviathan, whom you have made to play therein.
18 The high hills are a refuge for the wild goats; and the rocks for the conies.
14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.
21 Yet I had planted you a noble vine, wholly a right seed: how then are you turned into the degenerate plant of a strange vine unto me?
28 Your God has commanded your strength: strengthen, O God, that which you have wrought for us.
13 And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.
13 Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin.
9 You, O God, did send a plentiful rain, whereby you did confirm your inheritance, when it was weary.
35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.
6 A brutish man knows not; neither does a fool understand this.