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Selected Verse: Psalms 19:1 - Young's Literal

Verse	Translation	Text
Ps 19:1	Young's Literal	To the Overseer. -- A Psalm of David. The heavens `are' recounting the honour of God, And the work of His hands The expanse `is' declaring.
	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 calleth to the expanse `Heavens;' and there is an evening, and there is a morning -- day second.

²⁰ for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;

⁷ Lift up, O gates, your heads, And be lifted up, O doors age-during, And come in doth the king of glory!
⁸ Who `is' this -- `the king of glory?' Jehovah -- strong and mighty, Jehovah, the mighty in battle.
⁹ Lift up, O gates, your heads, And be lifted up, O doors age-during, And come in doth the king of glory!
¹⁰ Who `is' He -- this `king of glory?' Jehovah of hosts -- He `is' the king of glory! Selah.

¹ To the Overseer. -- A Psalm of David. The heavens `are' recounting the honour of God, And the work of His hands The expanse `is' declaring.
² Day to day uttereth speech, And night to night sheweth knowledge.
³ There is no speech, and there are no words. Their voice hath not been heard.
⁴ Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them,
⁵ And he, as a bridegroom, goeth out from his covering, He rejoiceth as a mighty one To run the path.
⁶ From the end of the heavens `is' his going out, And his revolution `is' unto their ends, And nothing is hid from his heat.
⁷ The law of Jehovah `is' perfect, refreshing the soul, The testimonies of Jehovah `are' stedfast, Making wise the simple,
⁸ The precepts of Jehovah `are' upright, Rejoicing the heart, The command of Jehovah `is' pure, enlightening the eyes,
⁹ The fear of Jehovah `is' clean, standing to the age, The judgments of Jehovah `are' true, They have been righteous -- together.
¹⁰ They are more desirable than gold, Yea, than much fine gold; and sweeter than honey, Even liquid honey of the comb.
¹¹ Also -- Thy servant is warned by them, `In keeping them `is' a great reward.'
¹² Errors! who doth understand? From hidden ones declare me innocent,
¹³ Also -- from presumptuous ones keep back Thy servant, Let them not rule over me, Then am I perfect, And declared innocent of much transgression,
¹⁴ Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer!

³ For I see Thy heavens, a work of Thy fingers, Moon and stars that Thou didst establish.

⁴ And consumed have been all the host of the heavens, And rolled together as a book have been the heavens, And all their hosts do fade, As the fading of a leaf of a vine, And as the fading one of a fig-tree.

³ And those teaching do shine as the brightness of the expanse, and those justifying the multitude as stars to the age and for ever.

¹ And I look, and lo, on the expanse that `is' above the head of the cherubs, as a sapphire stone, as the appearance of the likeness of a throne, He hath been seen over them.

²⁵ And there is a voice from above the expanse, that `is' above their head: in their standing they let fall their wings.
²⁶ And above the expanse that `is' over their head, as an appearance of a sapphire stone, `is' the likeness of a throne, and on the likeness of the throne a likeness, as the appearance of man upon it from above.

²² And a likeness `is' over the heads of the living creatures of an expanse, as the colour of the fearful ice, stretched out over their heads from above.
²³ And under the expanse their wings `are' straight, one toward the other, to each are two covering on this side, and to each are two covering on that side -- their bodies.

¹ Praise ye Jah! Praise ye God in His holy place, Praise Him in the expanse of His strength.

²⁰ And God saith, `Let the waters teem with the teeming living creature, and fowl let fly on the earth on the face of the expanse of the heavens.'

¹⁷ and God giveth them in the expanse of the heavens to give light upon the earth,

¹⁵ and they have been for luminaries in the expanse of the heavens to give light upon the earth:' and it is so.

¹⁴ And God saith, `Let luminaries be in the expanse of the heavens, to make a separation between the day and the night, then they have been for signs, and for seasons, and for days and years,

⁸ And God calleth to the expanse `Heavens;' and there is an evening, and there is a morning -- day second.

⁷ And God maketh the expanse, and it separateth between the waters which `are' under the expanse, and the waters which `are' above the expanse: and it is so.

⁶ And God saith, `Let an expanse be in the midst of the waters, and let it be separating between waters and waters.'

³ And those teaching do shine as the brightness of the expanse, and those justifying the multitude as stars to the age and for ever.

¹³ And thunder in the heavens doth Jehovah, And the Most High giveth forth His voice, Hail and coals of fire.

³ For I see Thy heavens, a work of Thy fingers, Moon and stars that Thou didst establish.

¹ To the Overseer, `On the Gittith.' A Psalm of David. Jehovah, our Lord, How honourable Thy name in all the earth! Who settest thine honour on the heavens.

⁴ He who is sitting in the heavens doth laugh, The Lord doth mock at them.

⁶ and say, `O my God, I have been ashamed, and have blushed to lift up, O my God, my face unto Thee, for our iniquities have increased over the head, and our guilt hath become great unto the heavens.

¹⁴ `Lo, to Jehovah thy God `are' the heavens and the heavens of the heavens, the earth and all that `is' in it;

⁴ These `are' births of the heavens and of the earth in their being prepared, in the day of Jehovah God's making earth and heavens;

¹ And the heavens and the earth are completed, and all their host;

²³ And wiped away is all the substance that is on the face of the ground, from man unto beast, unto creeping thing, and unto fowl of the heavens; yea, they are wiped away from the earth, and only Noah is left, and those who `are' with him in the ark;

¹⁹ And the waters have been very very mighty on the earth, and covered are all the high mountains which `are' under the whole heavens;

¹¹ In the six hundredth year of the life of Noah, in the second month, in the seventeenth day of the month, in this day have been broken up all fountains of the great deep, and the net-work of the heavens hath been opened,

¹⁷ `And I, lo, I am bringing in the deluge of waters on the earth to destroy all flesh, in which `is' a living spirit, from under the heavens; all that `is' in the earth doth expire.

²⁰ And God saith, `Let the waters teem with the teeming living creature, and fowl let fly on the earth on the face of the expanse of the heavens.'

¹⁷ and God giveth them in the expanse of the heavens to give light upon the earth,

¹⁴ And God saith, `Let luminaries be in the expanse of the heavens, to make a separation between the day and the night, then they have been for signs, and for seasons, and for days and years,

⁸ And God calleth to the expanse `Heavens;' and there is an evening, and there is a morning -- day second.
⁹ And God saith, `Let the waters under the heavens be collected unto one place, and let the dry land be seen:' and it is so.

¹ In the beginning of God's preparing the heavens and the earth --

¹⁹ Because that which is known of God is manifest among them, for God did manifest `it' to them,

⁴ For there is not a word in my tongue, Lo, O Jehovah, Thou hast known it all!

¹⁵ Thus said Jehovah, A voice in Ramah is heard, wailing, weeping most bitter, Rachel is weeping for her sons, She hath refused to be comforted for her sons, because they are not.

²¹ Mountains of Gilboa! No dew nor rain be on you, And fields of heave-offerings! For there hath become loathsome The shield of the mighty, The shield of Saul -- without the anointed with oil.

⁷ For wind they sow, and a hurricane they reap, Stalk it hath none -- a shoot not yielding grain, If so be it yield -- strangers do swallow it up.

⁸ Place on him thy hand, Remember the battle -- do not add!

²⁰ and Jacob deceiveth the heart of Laban the Aramaean, because he hath not declared to him that he is fleeing;

¹ And the whole earth is of one pronunciation, and of the same words,

⁵ And he, as a bridegroom, goeth out from his covering, He rejoiceth as a mighty one To run the path.

⁴ Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them,

⁵ And he, as a bridegroom, goeth out from his covering, He rejoiceth as a mighty one To run the path.

⁴ Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them,

⁵ And he, as a bridegroom, goeth out from his covering, He rejoiceth as a mighty one To run the path.

⁴ Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them,

³ There is no speech, and there are no words. Their voice hath not been heard.

⁷ In the singing together of stars of morning, And all sons of God shout for joy,

⁶ Thou `art' He, O Jehovah, Thyself -- Thou hast made the heavens, the heavens of the heavens, and all their host, the earth and all that `are' on it, the seas and all that `are' in them, and Thou art keeping all of them alive, and the host of the heavens to Thee are bowing themselves.