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Selected Verse: Psalms 19:1 - Amplified Bible©

Verse	Translation	Text
Ps 19:1	Amplified Bible©	THE HEAVENS declare the glory of God; and the firmament shows and proclaims His handiwork. Cross reference(s) provided by the translation: [Rom. 1:20, 21.]
	King James	To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching. (Psa 19:1-14) the glory of God--is the sum of His perfections (Psa 24:7-10; Rom 1:20). firmament--another word for "heavens" (Gen 1:8). handywork--old English for "work of His hands."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching. (Psa 19:1-14)

the glory of God--is the sum of His perfections (Psa 24:7-10; Rom 1:20).

firmament--another word for "heavens" (Gen 1:8).

handywork--old English for "work of His hands."

Notes on the Bible, by Albert Barnes, [1834]
The heavens declare the glory of God - They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye - the region of the sun, moon, and stars. The Hebrew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Gen 1:1, Gen 1:8-9, Gen 1:14, Gen 1:17, Gen 1:20; Gen 6:17; Gen 7:11, Gen 7:19, Gen 7:23; et soepe. The plural, however, is often retained, but without any special reason why it should be retained in one place rather than in another. Gen 2:1, Gen 2:4; Deu 10:14; Ezr 9:6; Psa 2:4; Psa 8:1, Psa 8:3; Psa 18:13. The original idea may have been that there was one heaven above another - one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glory here means that which constitutes the glory or honor of God - his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and as they are observed by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked eye, but through the revelations of the telescope. And the firmament - See the note at Dan 12:3. The word rendered firmament - רקיע râqı̂ya‛, means properly "an expanse" - that which is spread out - and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always rendered "firmament" in our common version, Gen 1:6, Gen 1:7 (twice), Gen 1:8, Gen 1:14, Gen 1:15, Gen 1:17, Gen 1:20; Psa 150:1; Eze 1:22-23, Eze 1:25-26; Eze 10:1; Dan 12:3. The word "firmament" - that which is firm or fixed - is taken from the word used by the translators of the Septuagint, στερέωμα stereōma, from the idea that the heavens above us are a solid concave. In the Scriptures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See the note at Isa 34:4. The reference in the passage before us is to the heavens as they appear to be spread out over our heads, and in which the stars are fixed. Showeth his handywork - The heavens make known the work of his hands. The idea is that God had made those heavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wisdom and skill with which it was done. Compare Psa 8:3.

Notes on the Bible, by Albert Barnes, [1834]

The heavens declare the glory of God - They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye - the region of the sun, moon, and stars. The Hebrew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Gen 1:1, Gen 1:8-9, Gen 1:14, Gen 1:17, Gen 1:20; Gen 6:17; Gen 7:11, Gen 7:19, Gen 7:23; et soepe. The plural, however, is often retained, but without any special reason why it should be retained in one place rather than in another. Gen 2:1, Gen 2:4; Deu 10:14; Ezr 9:6; Psa 2:4; Psa 8:1, Psa 8:3; Psa 18:13. The original idea may have been that there was one heaven above another - one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glory here means that which constitutes the glory or honor of God - his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and as they are observed by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked eye, but through the revelations of the telescope.

And the firmament - See the note at Dan 12:3. The word rendered firmament - רקיע râqı̂ya‛, means properly "an expanse" - that which is spread out - and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always rendered "firmament" in our common version, Gen 1:6, Gen 1:7 (twice), Gen 1:8, Gen 1:14, Gen 1:15, Gen 1:17, Gen 1:20; Psa 150:1; Eze 1:22-23, Eze 1:25-26; Eze 10:1; Dan 12:3. The word "firmament" - that which is firm or fixed - is taken from the word used by the translators of the Septuagint, στερέωμα stereōma, from the idea that the heavens above us are a solid concave. In the Scriptures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See the note at Isa 34:4. The reference in the passage before us is to the heavens as they appear to be spread out over our heads, and in which the stars are fixed.

Showeth his handywork - The heavens make known the work of his hands. The idea is that God had made those heavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wisdom and skill with which it was done. Compare Psa 8:3.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 19:2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the "music of the spheres" of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Psa 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings proclaimed by the day, if they gradually die away as the day declines, are taken up by the night, and the tidings of the night by the day; but (since the knowledge proclaimed by the day concerns the visible works of God by day, and that proclaimed by the night, His works by night), that each dawning day continues the speech of that which has declined, and each approaching night takes up the tale of that which has passed away (Psychol. S. 347, tr. p. 408). If Psa 19:4 were to be rendered "there is no speech and there are no words, their voice is inaudible," i.e., they are silent, speechless witnesses, uttering no sound, but yet speaking aloud (Hengst.), only inwardly audible but yet intelligible everywhere (Then.): then, Psa 19:5 ought at least to begin with a Waw adversativum, and, moreover, the poet would then needlessly check his fervour, producing a tame thought and one that interrupts the flow of the hymn. To take Psa 19:4 as a circumstantial clause to Psa 19:5, and made to precede it, as Ewald does, "without loud speech...their sound has resounded through all the earth" (341, d), is impossible, even apart from the fact of אמר not meaning "Loud speech" and קוּם hardly "their sound." Psa 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Psa 19:5. But if it be made independent in the sense "there is no loud, no articulate speech, no audible voice, which proceeds from the heavens," then Psa 19:5 would form an antithesis to it; and this, in like manner, there is nothing to indicate, and it would at least require that the verb יצא should be placed first. Luther's rendering is better: There is no language nor speech, where their voice is not heard, i.e., as Calvin also renders it, the testimony of the heavens to God is understood by the peoples of every language and tongue. But this ought to be אין לשׁון or אין שׂפה ro אין (Gen 11:1). Hofmann's rendering is similar, but more untenable: "There is no speech and there are no words, that their cry is not heard, i.e., the language of the heavens goes forth side by side with all other languages; and men may discourse ever so, still the speech or sound of the heavens is heard therewith, it sounds above them all." But the words are not בּלי נשׁמע (after the analogy of Gen 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hos 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (Sa2 1:21), consequently כלי נשׁמע is "unheard" or "inaudible," and the opposite of נשׁמע, audible, Jer 31:15. Thus, therefore, the only rendering that remains is that of the lxx., Vitringa, and Hitzig: There is no language and no words, whose voice is unheard, i.e., inaudible. Hupfeld's assertion that this rendering destroys the parallelism is unfounded. The structure of the distich resembles Psa 139:4. The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all, a φανερόν, Rom 1:19.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 19:2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the "music of the spheres" of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Psa 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings proclaimed by the day, if they gradually die away as the day declines, are taken up by the night, and the tidings of the night by the day; but (since the knowledge proclaimed by the day concerns the visible works of God by day, and that proclaimed by the night, His works by night), that each dawning day continues the speech of that which has declined, and each approaching night takes up the tale of that which has passed away (Psychol. S. 347, tr. p. 408). If Psa 19:4 were to be rendered "there is no speech and there are no words, their voice is inaudible," i.e., they are silent, speechless witnesses, uttering no sound, but yet speaking aloud (Hengst.), only inwardly audible but yet intelligible everywhere (Then.): then, Psa 19:5 ought at least to begin with a Waw adversativum, and, moreover, the poet would then needlessly check his fervour, producing a tame thought and one that interrupts the flow of the hymn. To take Psa 19:4 as a circumstantial clause to Psa 19:5, and made to precede it, as Ewald does, "without loud speech...their sound has resounded through all the earth" (341, d), is impossible, even apart from the fact of אמר not meaning "Loud speech" and קוּם hardly "their sound." Psa 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Psa 19:5. But if it be made independent in the sense "there is no loud, no articulate speech, no audible voice, which proceeds from the heavens," then Psa 19:5 would form an antithesis to it; and this, in like manner, there is nothing to indicate, and it would at least require that the verb יצא should be placed first. Luther's rendering is better: There is no language nor speech, where their voice is not heard, i.e., as Calvin also renders it, the testimony of the heavens to God is understood by the peoples of every language and tongue. But this ought to be אין לשׁון or אין שׂפה ro אין (Gen 11:1). Hofmann's rendering is similar, but more untenable: "There is no speech and there are no words, that their cry is not heard, i.e., the language of the heavens goes forth side by side with all other languages; and men may discourse ever so, still the speech or sound of the heavens is heard therewith, it sounds above them all." But the words are not בּלי נשׁמע (after the analogy of Gen 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hos 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (Sa2 1:21), consequently כלי נשׁמע is "unheard" or "inaudible," and the opposite of נשׁמע, audible, Jer 31:15. Thus, therefore, the only rendering that remains is that of the lxx., Vitringa, and Hitzig: There is no language and no words, whose voice is unheard, i.e., inaudible. Hupfeld's assertion that this rendering destroys the parallelism is unfounded. The structure of the distich resembles Psa 139:4. The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all, a φανερόν, Rom 1:19.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The heavens - They are as a legible book, wherein he that runs may read it. The glory - His eternal power and Godhead, his infinite wisdom and goodness. Firmament - Or, the expansion, all the vast space extended from the earth to the highest heavens, with all its goodly furniture.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The heavens declare the glory of God - Literally, The heavens number out the glory of the strong God. A first view of the starry heavens strikes every beholder with astonishment at the power by which they were made, and by which they are supported. To find out the wisdom and skill displayed in their contrivance requires a measure of science: but when the vast magnitude of the celestial bodies is considered, we feel increasing astonishment at these works of the strong God. The firmament - The whole visible expanse; not only containing the celestial bodies above referred to, but also the atr, light, rains, dews, etc., etc. And when the composition of these principles is examined, and their great utility to the earth and its inhabitants properly understood, they afford matter of astonishment to the wisest mind, and of adoration and gratitude even to the most unfeeling heart.

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⁸ And God called the firmament Heavens. And there was evening and there was morning, a second day.

²⁰ For ever since the creation of the world His invisible nature and attributes, that is, His eternal power and divinity, have been made intelligible and clearly discernible in and through the things that have been made (His handiworks). So [men] are without excuse [altogether without any defense or justification], Cross reference(s) provided by the translation: [Ps. 19: 1-4.]

⁷ Lift up your heads, O you gates; and be lifted up, you age-abiding doors, that the King of glory may come in.
⁸ Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle.
⁹ Lift up your heads, O you gates; yes, lift them up, you age-abiding doors, that the King of glory may come in.
¹⁰ Who is [He then] this King of glory? The Lord of hosts, He is the King of glory. Selah [pause, and think of that]!

¹ THE HEAVENS declare the glory of God; and the firmament shows and proclaims His handiwork. Cross reference(s) provided by the translation: [Rom. 1:20, 21.]
² Day after day pours forth speech, and night after night shows forth knowledge.
³ There is no speech nor spoken word [from the stars]; their voice is not heard.
⁴ Yet their voice [in evidence] goes out through all the earth, their sayings to the end of the world. Of the heavens has God made a tent for the sun, Cross reference(s) provided by the translation: [Rom. 10:18.]
⁵ Which is as a bridegroom coming out of his chamber; and it rejoices as a strong man to run his course.
⁶ Its going forth is from the end of the heavens, and its circuit to the ends of it; and nothing [yes, no one] is hidden from the heat of it.
⁷ The law of the Lord is perfect, restoring the [whole] person; the testimony of the Lord is sure, making wise the simple.
⁸ The precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure and bright, enlightening the eyes.
⁹ The [reverent] fear of the Lord is clean, enduring forever; the ordinances of the Lord are true and righteous altogether.
¹⁰ More to be desired are they than gold, even than much fine gold; they are sweeter also than honey and drippings from the honeycomb.
¹¹ Moreover, by them is Your servant warned (reminded, illuminated, and instructed); and in keeping them there is great reward.
¹² Who can discern his lapses and errors? Clear me from hidden [and unconscious] faults.
¹³ Keep back Your servant also from presumptuous sins; let them not have dominion over me! Then shall I be blameless, and I shall be innocent and clear of great transgression.
¹⁴ Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my [firm, impenetrable] Rock and my Redeemer.

³ When I view and consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained and established,

⁴ All the host of the heavens shall be dissolved and crumble away, and the skies shall be rolled together like a scroll; and all their host [the stars and the planets] shall drop like a faded leaf from the vine, and like a withered fig from the fig tree. Cross reference(s) provided by the translation: [Rev. 6:13, 14.]

³ And the teachers and those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness (to uprightness and right standing with God) [shall give forth light] like the stars forever and ever. Cross reference(s) provided by the translation: [Matt. 13:43.]

¹ THEN I looked and behold, in the firmament that was over the heads of the cherubim there appeared above them something looking like a sapphire stone, in form resembling a throne.

²⁵ And there was a voice above the firmament that was over their heads; when they stood, they let down their wings.
²⁶ And above the firmament that was over their heads was the likeness of a throne in appearance like a sapphire stone, and seated above the likeness of a throne was a likeness with the appearance of a Man. Cross reference(s) provided by the translation: [Phil. 2:5-8.]

²² Over the head of the [combined] living creature there was the likeness of a firmament, looking like the terrible and awesome [dazzling of shining] crystal or ice stretched across the expanse of sky over their heads.
²³ And under the firmament their wings were stretched out straight, one toward another. Every living creature had two wings which covered its body on this side and two which covered it on that side.

¹ PRAISE THE Lord! Praise God in His sanctuary; praise Him in the heavens of His power!

²⁰ And God said, Let the waters bring forth abundantly and swarm with living creatures, and let birds fly over the earth in the open expanse of the heavens.

¹⁷ And God set them in the expanse of the heavens to give light upon the earth,

¹⁵ And let them be lights in the expanse of the sky to give light upon the earth. And it was so.

¹⁴ And God said, Let there be lights in the expanse of the heavens to separate the day from the night, and let them be signs and tokens [of God's provident care], and [to mark] seasons, days, and years, Cross reference(s) provided by the translation: [Gen. 8:22.]

⁸ And God called the firmament Heavens. And there was evening and there was morning, a second day.

⁷ And God made the firmament [the expanse] and separated the waters which were under the expanse from the waters which were above the expanse. And it was so.

⁶ And God said, Let there be a firmament [the expanse of the sky] in the midst of the waters, and let it separate the waters [below] from the waters [above].

¹³ The Lord also thundered from the heavens, and the Most High uttered His voice, amid hailstones and coals of fire.

³ When I view and consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained and established,

¹ O LORD, our Lord, how excellent (majestic and glorious) is Your name in all the earth! You have set Your glory on [or above] the heavens.

⁴ He Who sits in the heavens laughs; the Lord has them in derision [and in supreme contempt He mocks them].

⁶ Saying, O my God, I am ashamed and blush to lift my face to You, my God, for our iniquities have risen higher than our heads and our guilt has mounted to the heavens.

¹⁴ Behold, the heavens and the heaven of heavens belong to the Lord your God, the earth also, with all that is in it and on it.

⁴ This is the history of the heavens and of the earth when they were created. In the day that the Lord God made the earth and the heavens--

¹ THUS THE heavens and the earth were finished, and all the host of them.

²³ God destroyed (blotted out) every living thing that was upon the face of the earth; man and animals and the creeping things and the birds of the heavens were destroyed (blotted out) from the land. Only Noah remained alive, and those who were with him in the ark. Cross reference(s) provided by the translation: [Matt. 24:37-44.]

¹⁹ And the waters prevailed so exceedingly and were so mighty upon the earth that all the high hills under the whole sky were covered.

¹¹ In the year 600 of Noah's life, in the seventeenth day of the second month, that same day all the fountains of the great deep were broken up and burst forth, and the windows and floodgates of the heavens were opened.

¹⁷ For behold, I, even I, will bring a flood of waters upon the earth to destroy and make putrid all flesh under the heavens in which are the breath and spirit of life; everything that is on the land shall die.

²⁰ And God said, Let the waters bring forth abundantly and swarm with living creatures, and let birds fly over the earth in the open expanse of the heavens.

¹⁷ And God set them in the expanse of the heavens to give light upon the earth,

⁸ And God called the firmament Heavens. And there was evening and there was morning, a second day.
⁹ And God said, Let the waters under the heavens be collected into one place [of standing], and let the dry land appear. And it was so.

¹ IN THE beginning God (prepared, formed, fashioned, and) created the heavens and the earth. Cross reference(s) provided by the translation: [Heb. 11:3.]

¹⁹ For that which is known about God is evident to them and made plain in their inner consciousness, because God [Himself] has shown it to them.

⁴ For there is not a word in my tongue [still unuttered], but, behold, O Lord, You know it altogether. Cross reference(s) provided by the translation: [Heb. 4:13.]

¹⁵ Thus says the Lord: A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more. Cross reference(s) provided by the translation: [Matt. 2:18.]

²¹ O mountains of Gilboa, let there be no dew or rain upon you, or fields with offerings. For there the shield of the mighty was defiled, the shield of Saul, as though he were not anointed with oil.

⁷ For they sow the wind and they shall reap the whirlwind. The standing grain has no heads; it shall yield no meal; if it were to yield, strangers and aliens would eat it up.

⁸ Lay your hand upon him! Remember your battle with him; you will not do [such an ill-advised thing] again!

²⁰ And Jacob outwitted Laban the Syrian [Aramean] in that he did not tell him that he [intended] to flee and slip away secretly.

¹ AND THE whole earth was of one language and of one accent and mode of expression.

⁵ Which is as a bridegroom coming out of his chamber; and it rejoices as a strong man to run his course.

⁴ Yet their voice [in evidence] goes out through all the earth, their sayings to the end of the world. Of the heavens has God made a tent for the sun, Cross reference(s) provided by the translation: [Rom. 10:18.]

⁵ Which is as a bridegroom coming out of his chamber; and it rejoices as a strong man to run his course.

³ There is no speech nor spoken word [from the stars]; their voice is not heard.

⁷ When the morning stars sang together and all the sons of God shouted for joy?

⁶ [And Ezra said], You are the Lord, You alone; You have made heaven, the heaven of heavens, with all their host, the earth, and all that is on it, the seas and all that is in them; and You preserve them all, and the hosts of heaven worship You.