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Selected Verse: Psalms 19:1 - Strong Concordance

Verse	Translation	Text
Ps 19:1	Strong Concordance	To the chief Musician [05329], A Psalm [04210] of David [01732]. The heavens [08064] declare [05608] the glory [03519] of God [0410]; and the firmament [07549] sheweth his [05046] handywork [04639] [03027].
	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 [0430] called [07121] the firmament [07549] Heaven [08064]. And the evening [06153] and the morning [01242] were the second [08145] day [03117].

²⁰ For [1063] the invisible things [517] of him [846] from [575] the creation [2937] of the world [2889] are clearly seen [2529], being understood [3539] by the things that are made [4161], even [5037] his [846] eternal [126] power [1411] and [2532] Godhead [2305]; so [1519] that they [846] are [1511] without excuse [379]:

⁷ Lift up [05375] your heads [07218], O ye gates [08179]; and be ye lift up [05375], ye everlasting [05769] doors [06607]; and the King [04428] of glory [03519] shall come in [0935].
⁸ Who is this King [04428] of glory [03519]? The LORD [03068] strong [05808] and mighty [01368], the LORD [03068] mighty [01368] in battle [04421].
⁹ Lift up [05375] your heads [07218], O ye gates [08179]; even lift them up [05375], ye everlasting [05769] doors [06607]; and the King [04428] of glory [03519] shall come in [0935].
¹⁰ Who is this King [04428] of glory [03519]? The LORD [03068] of hosts [06635], he is the King [04428] of glory [03519]. Selah [05542].

¹ To the chief Musician [05329], A Psalm [04210] of David [01732]. The heavens [08064] declare [05608] the glory [03519] of God [0410]; and the firmament [07549] sheweth his [05046] handywork [04639] [03027].
² Day [03117] unto day [03117] uttereth [05042] speech [0562], and night [03915] unto night [03915] sheweth [02331] knowledge [01847].
³ There is no speech [0562] nor language [01697], where their voice [06963] is not heard [08085].
⁴ Their line [06957] is gone out [03318] through all the earth [0776], and their words [04405] to the end [07097] of the world [08398]. In them hath he set [07760] a tabernacle [0168] for the sun [08121],
⁵ Which is as a bridegroom [02860] coming out [03318] of his chamber [02646], and rejoiceth [07797] as a strong man [01368] to run [07323] a race [0734].
⁶ His going forth [04161] is from the end [07097] of the heaven [08064], and his circuit [08622] unto the ends [07098] of it: and there is nothing hid [05641] from the heat [02535] thereof.
⁷ The law [08451] of the LORD [03068] is perfect [08549], converting [07725] the soul [05315]: the testimony [05715] of the LORD [03068] is sure [0539], making wise [02449] the simple [06612].
⁸ The statutes [06490] of the LORD [03068] are right [03477], rejoicing [08055] the heart [03820]: the commandment [04687] of the LORD [03068] is pure [01249], enlightening [0215] the eyes [05869].
⁹ The fear [03374] of the LORD [03068] is clean [02889], enduring [05975] for ever [05703]: the judgments [04941] of the LORD [03068] are true [0571] and righteous [06663] altogether [03162].
¹⁰ More to be desired [02530] are they than gold [02091], yea, than much [07227] fine gold [06337]: sweeter [04966] also than honey [01706] and the honeycomb [05317] [06688].
¹¹ Moreover by them is thy servant [05650] warned [02094]: and in keeping [08104] of them there is great [07227] reward [06118].
¹² Who can understand [0995] his errors [07691]? cleanse [05352] thou me from secret [05641] faults.
¹³ Keep back [02820] thy servant [05650] also from presumptuous [02086] sins; let them not have dominion [04910] over me: then shall I be upright [08552], and I shall be innocent [05352] from the great [07227] transgression [06588].
¹⁴ Let the words [0561] of my mouth [06310], and the meditation [01902] of my heart [03820], be acceptable [07522] in thy sight [06440], O LORD [03068], my strength [06697], and my redeemer [01350].

³ When I consider [07200] thy heavens [08064], the work [04639] of thy fingers [0676], the moon [03394] and the stars [03556], which thou hast ordained [03559];

⁴ And all the host [06635] of heaven [08064] shall be dissolved [04743], and the heavens [08064] shall be rolled together [01556] as a scroll [05612]: and all their host [06635] shall fall down [05034], as the leaf [05929] falleth off [05034] from the vine [01612], and as a falling [05034] fig from the fig tree [08384].

³ And they that be wise [07919] shall shine [02094] as the brightness [02096] of the firmament [07549]; and they that turn many [07227] to righteousness [06663] as the stars [03556] for ever [05769] and ever [05703].

¹ Then I looked [07200], and, behold, in the firmament [07549] that was above the head [07218] of the cherubims [03742] there appeared [07200] over them as it were a sapphire [05601] stone [068], as the appearance [04758] of the likeness [01823] of a throne [03678].

²⁵ And there was a voice [06963] from the firmament [07549] that was over their heads [07218], when they stood [05975], and had let down [07503] their wings [03671].
²⁶ And above [04605] the firmament [07549] that was over their heads [07218] was the likeness [01823] of a throne [03678], as the appearance [04758] of a sapphire [05601] stone [068]: and upon the likeness [01823] of the throne [03678] was the likeness [01823] as the appearance [04758] of a man [0120] above [04605] upon it.

²² And the likeness [01823] of the firmament [07549] upon the heads [07218] of the living creature [02416] was as the colour [05869] of the terrible [03372] crystal [07140], stretched forth [05186] over their heads [07218] above [04605].
²³ And under the firmament [07549] were their wings [03671] straight [03477], the one [0802] toward the other [0269]: every one [0376] had two [08147], which covered [03680] on this side [02007], and every one [0376] had two [08147], which covered [03680] on that side [02007], their bodies [01472].

¹ Praise [01984] ye the LORD [03050]. Praise [01984] God [0410] in his sanctuary [06944]: praise [01984] him in the firmament [07549] of his power [05797].

²⁰ And God [0430] said [0559], Let the waters [04325] bring forth abundantly [08317] the moving creature [08318] that hath [05315] life [02416], and fowl [05775] that may fly [05774] above [05921] the earth [0776] in the open [06440] firmament [07549] of heaven [08064].

¹⁷ And God [0430] set [05414] them in the firmament [07549] of the heaven [08064] to give light [0215] upon the earth [0776],

¹⁵ And let them be for lights [03974] in the firmament [07549] of the heaven [08064] to give light [0215] upon the earth [0776]: and it was so.

¹⁴ And God [0430] said [0559], Let there be lights [03974] in the firmament [07549] of the heaven [08064] to divide [0914] the day [03117] from the night [03915]; and let them be for signs [0226], and for seasons [04150], and for days [03117], and years [08141]:

⁸ And God [0430] called [07121] the firmament [07549] Heaven [08064]. And the evening [06153] and the morning [01242] were the second [08145] day [03117].

⁷ And God [0430] made [06213] the firmament [07549], and divided [0914] the waters [04325] which [0834] were under [08478] the firmament [07549] from the waters [04325] which [0834] were above [05921] the firmament [07549]: and it was so [03651].

⁶ And God [0430] said [0559], Let there be a firmament [07549] in the midst [08432] of the waters [04325], and let it divide [0914] the waters [04325] from the waters [04325].

¹³ The LORD [03068] also thundered [07481] in the heavens [08064], and the Highest [05945] gave [05414] his voice [06963]; hail [01259] stones and coals [01513] of fire [0784].

³ When I consider [07200] thy heavens [08064], the work [04639] of thy fingers [0676], the moon [03394] and the stars [03556], which thou hast ordained [03559];

¹ To the chief Musician [05329] upon Gittith [01665], A Psalm [04210] of David [01732]. O LORD [03068] our Lord [0113], how excellent [0117] is thy name [08034] in all the earth [0776]! who hast set [05414] thy glory [01935] above the heavens [08064].

⁴ He that sitteth [03427] in the heavens [08064] shall laugh [07832]: the Lord [0136] shall have them in derision [03932].

⁶ And said [0559], O my God [0430], I am ashamed [0954] and blush [03637] to lift up [07311] my face [06440] to thee, my God [0430]: for our iniquities [05771] are increased [07235] over [04605] our head [07218], and our trespass [0819] is grown up [01431] unto the heavens [08064].

¹⁴ Behold, the heaven [08064] and the heaven [08064] of heavens [08064] is the LORD'S [03068] thy God [0430], the earth [0776] also, with all that therein is.

⁴ These [0428] are the generations [08435] of the heavens [08064] and of the earth [0776] when they were created [01254], in the day [03117] that the LORD [03068] God [0430] made [06213] the earth [0776] and the heavens [08064],

¹ Thus the heavens [08064] and the earth [0776] were finished [03615], and all the host of them [06635].

²³ And every living substance [03351] was destroyed [04229] which was upon the face [06440] of the ground [0127], both man [0120], and cattle [0929], and the creeping things [07431], and the fowl [05775] of the heaven [08064]; and they were destroyed [04229] from the earth [0776]: and Noah [05146] only [0389] remained [07604] alive, and they that [0834] were with him in the ark [08392].

¹⁹ And the waters [04325] prevailed [01396] exceedingly [03966] [03966] upon the earth [0776]; and all the high [01364] hills [02022], that were under [08478] the whole heaven [08064], were covered [03680].

¹¹ In [08141] the six [08337] hundredth [03967] year [08141] of Noah's [05146] life [02416], in the second [08145] month [02320], the seventeenth [07651] [06240] day [03117] of the month [02320], the same [02088] day [03117] were all the fountains [04599] of the great [07227] deep [08415] broken up [01234], and the windows [0699] of heaven [08064] were opened [06605].

¹⁷ And, behold [02009], I [0589], even I, do bring [0935] a flood [03999] of waters [04325] upon the earth [0776], to destroy [07843] all flesh [01320], wherein is the breath [07307] of life [02416], from under [08478] heaven [08064]; and every thing [03605] that is in the earth [0776] shall die [01478].

¹⁷ And God [0430] set [05414] them in the firmament [07549] of the heaven [08064] to give light [0215] upon the earth [0776],

⁸ And God [0430] called [07121] the firmament [07549] Heaven [08064]. And the evening [06153] and the morning [01242] were the second [08145] day [03117].
⁹ And God [0430] said [0559], Let the waters [04325] under the heaven [08064] be gathered together [06960] unto [0413] one [0259] place [04725], and let the dry [03004] land appear [07200]: and it was so.

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].

¹⁹ Because [1360] that which may be known [1110] of God [2316] is [2076] manifest [5318] in [1722] them [846]; for [1063] God [2316] hath shewed [5319] it unto them [846].

⁴ For there is not a word [04405] in my tongue [03956], but, lo, O LORD [03068], thou knowest [03045] it altogether.

¹⁵ Thus saith [0559] the LORD [03068]; A voice [06963] was heard [08085] in Ramah [07414], lamentation [05092], and bitter [08563] weeping [01065]; Rahel [07354] weeping [01058] for her children [01121] refused [03985] to be comforted [05162] for her children [01121], because they were not.

²¹ Ye mountains [02022] of Gilboa [01533], let there be no dew [02919], neither let there be rain [04306], upon you, nor fields [07704] of offerings [08641]: for there the shield [04043] of the mighty [01368] is vilely cast away [01602], the shield [04043] of Saul [07586], as though he had not been anointed [04899] with oil [08081].

⁷ For they have sown [02232] the wind [07307], and they shall reap [07114] the whirlwind [05492]: it hath no stalk [07054]: the bud [06780] shall yield [06213] no meal [07058]: if [0194] so be it yield [06213], the strangers [02114] shall swallow it up [01104].

⁸ Lay [07760] thine hand [03709] upon him, remember [02142] the battle [04421], do no more [03254].

²⁰ And Jacob [03290] stole away [01589] unawares [03820] to Laban [03837] the Syrian [0761], in that [05921] he told [05046] him not [01097] that he fled [01272].

¹ And the whole earth [0776] was of one [0259] language [08193], and of one [0259] speech [01697].

⁵ Which is as a bridegroom [02860] coming out [03318] of his chamber [02646], and rejoiceth [07797] as a strong man [01368] to run [07323] a race [0734].

⁴ Their line [06957] is gone out [03318] through all the earth [0776], and their words [04405] to the end [07097] of the world [08398]. In them hath he set [07760] a tabernacle [0168] for the sun [08121],

⁵ Which is as a bridegroom [02860] coming out [03318] of his chamber [02646], and rejoiceth [07797] as a strong man [01368] to run [07323] a race [0734].

³ There is no speech [0562] nor language [01697], where their voice [06963] is not heard [08085].

⁷ When the morning [01242] stars [03556] sang [07442] together [03162], and all the sons [01121] of God [0430] shouted [07321] for joy?

⁶ Thou, even thou, art LORD [03068] alone; thou hast made [06213] heaven [08064], the heaven [08064] of heavens [08064], with all their host [06635], the earth [0776], and all things that are therein, the seas [03220], and all that is therein, and thou preservest [02421] them all; and the host [06635] of heaven [08064] worshippeth [07812] thee.