Psalms 135:7(v25)He causes the clouds to rise from the ends of the earth. He makes lightnings with the rain. He brings the wind out of his treasuries.
Proverbs 15:3(v24)Yahweh’s eyes are everywhere, keeping watch on the evil and the good.
Job 38:25(v26)Who has cut a channel for the flood water, or the path for the thunder storm,
Job 37:3(v26)He sends it out under the whole sky, and his lightning to the ends of the earth.
Psalms 19:1(v27)The heavens declare the glory of God. The expanse shows his handiwork.
Show all 21 cross-references
Proverbs 8:22-29(v27)“Yahweh possessed me in the beginning of his work, before his deeds of old. I was set up from everlasting, from the beginning, before the…
Isaiah 40:12(v25)Who has measured the waters in the hollow of his hand, and marked off the sky with his span, and calculated the dust of the earth in a…
Zechariah 4:10(v24)Indeed, who despises the day of small things? For these seven shall rejoice, and shall see the plumb line in the hand of Zerubbabel. These…
Zechariah 10:1(v26)Ask of Yahweh rain in the spring time, Yahweh who makes storm clouds, and he gives rain showers to everyone for the plants in the field.
2 Chronicles 16:9(v24)For Yahweh’s eyes run back and forth throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward…
Job 12:15(v25)Behold, he withholds the waters, and they dry up. Again, he sends them out, and they overturn the earth.
Job 36:26(v26)Behold, God is great, and we don’t know him. The number of his years is unsearchable.
Job 36:32(v26)He covers his hands with the lightning, and commands it to strike the mark.
Job 37:11(v26)Yes, he loads the thick cloud with moisture. He spreads abroad the cloud of his lightning.
Job 38:27(v26)to satisfy the waste and desolate ground, to cause the tender grass to grow?
Psalms 29:3-10(v26)Yahweh’s voice is on the waters. The God of glory thunders, even Yahweh on many waters. Yahweh’s voice is powerful. Yahweh’s voice is full…
Psalms 33:13-14(v24)Yahweh looks from heaven. He sees all the sons of men. From the place of his habitation he looks out on all the inhabitants of the earth,
Psalms 148:8(v26)lightning and hail, snow and clouds; stormy wind, fulfilling his word;
Jeremiah 14:22(v26)Are there any among the vanities of the nations that can cause rain? Or can the sky give showers? Aren’t you he, Yahweh our God? Therefore…
Amos 4:7(v26)“I also have withheld the rain from you, when there were yet three months to the harvest; and I caused it to rain on one city, and caused…
Revelation 5:6(v24)I saw in the middle of the throne and of the four living creatures, and in the middle of the elders, a Lamb standing, as though it had been…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Trapp1656 · Public DomainOn vv24–27Job 28:24 For he looketh to the ends of…
Job 28:24 For he looketh to the ends of the earth, [and] seeth under the whole heaven;
Ver. 24. For he looketh to the ends of the earth] He is ολοφθαλμος, all eye (Basil); so that together and at once he beholdeth all things in the whole course of nature, and under the whole of heaven. "His eyes behold, his eyelids try, the children of men," Psa 11:4. Where the former pointeth out God’s knowledge, the latter his judgments, his critical descant, saith one. And surely this all seeing eye of God, saith another interpreter, should keep us within the compass of obedience as much as anything; since he who is our judge is a constant eye witness of our cogitations, communication, and whole conversation. Cave, spectat Cato, Take heed, Cato seeth you, was an old watchword among the Romans, and a retentive from vice. How much more should this be among Christians! Ne pecces, Deus ipse videt, Be advised, God beholdeth you. Think not that he who is invisible cannot see, or that because he is the high and lofty one that inhabiteth eternity, therefore he cannot see so far as earth; for he looketh to the ends and extremities of the earth, his eyes run to and fro, they are in every place beholding the evil and the good, Pro 15:3. The world is to him as a sea of glass, Rev 4:6. He seeth through it, and every man before him is all window; he seeth the very entrails of the soul, the heart of the heart, "All things are naked and open before him," saith the apostle, Heb 4:13. Naked for the outside, and open for the inside of them; the word signifieth dissected, quartered, and, as it were, cleft through the back bone. He searcheth the reins, those seats of lust and most abstruse parts of the body, so wrapped up in fat and flesh, as if no eye should come at them.
Read full note →
And seeth under the whole heaven] His providence, like a well drawn picture, looketh every way, and extendeth to every the least and lightest occurrence; governing all things wisely and powerfully, and ordering the disorders of the world to his own glory. Epicures and atheists would shut him up in heaven, as hath been before noted, as if he did neither know nor do anything here below; but they will find it otherwise.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv24–27He, and he only, knows it, because his providence,…
He, and he only, knows it, because his providence, and that only, is infinite and universal, reaching to all places, and times, and things, past, present, and to come; whereas the most acute and knowing men have narrow understandings, and see but very few things and small parcels of the works of God, and therefore are very unfit to pass a judgment upon them, because the wisdom, and justice, and beauty of God’s works is not clearly nor fully seen till all the parts of them be laid together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv24–27To make the weight for the wind,.... He indeed…
To make the weight for the wind,.... He indeed makes the wind itself, holds it in his fists, and brings it forth out of his treasures, and lets it go, or restrains it, at his pleasure; he gives it an inclination to this or that or the other point of the heavens, and a force to blow with, greater or lesser, as he pleases, either for the good and benefit of men, or for the punishment of them; he raises the stormy wind, which fulfils his word and his will; and he makes it subside and become a calm when he thinks fit; he can make it heavier or lighter, add to or take from its weight, so that it becomes more or less pressing on bodies it meets with; he can make a rough wind, and stay that in the day of his east wind; he can make the rain in some sense a weight to it; he can wet its wings with it, and bear it down and cause it to rest and be still; and he that knows from whence it comes, and whither it goes, though we do not, being wholly under his direction, must know the way and place of wisdom:
and he weigheth the waters by measure; or, "in a measure" (k); in the hollow of his hand, where he poises them; see Isa 40:12; some, because there is a seeming impropriety in weighing by, or with a measure, render it "out of a measure" (l) Mr. Broughton translates the words, "and held the waters in a measure"; in his hand, as before, or in the sea; weight and measure being both applied to the waters, may denote the perfect and exact knowledge God has of them, and of his great and diligent concern in Providence about them, he ordering and disposing of them according to his will; and which is greatly the sense of the word used for weighing; and so the Targum paraphrases it,
Read full note →
"the waters he prepares (orders or disposes of) by measure.''
These waters, as they seem to be distinguished from rain in Job 28:26, may design the waters of the sea and rivers; with these the earth at first was covered, which being ordered off of it, and a place provided for them, they were gathered into it, and measured and bounded in it by shores and sand, that they might not overflow the earth; which is a wonderful instance of the providence of God, in weighing and measuring the waters; of which also there was a singular instance at the general deluge, when the windows of heaven were opened, and the fountains of the great deep broke up, which overflowed the whole earth, and the highest mountains in it; and after a time went off at the command of God, and the earth was dry as before: the tides, the ebbing and flowing of the sea, and the flux and reflux of rivers, from and to the same place, are surprising things, and wholly owing to the power and providence of God; the causes and reasons of which are unknown to us, but are well known to him, who weighs and measures the waters, which flow in a regular course; and who therefore must know the way and place of wisdom and understanding.
(k) "in mensura", V. L. Pagninus, Montanus, Bolducius, Beza. (l) "Ex mensura", Junius & Tremellius, Piscator, Mercerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv24–27For - He, and he only knows it, because…
For - He, and he only knows it, because his providence, is infinite and universal, reaching to all places, and times, past, present, and to come; whereas the most knowing men have narrow understandings, and the wisdom, and justice, and beauty of God's works are not fully seen 'till all the parts of them be laid together.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv24–27Verse 24. For he looketh to the ends of…
Verse 24. For he looketh to the ends of the earth] His knowledge is unlimited, and his power infinite.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv25–27Job 28:25. To make the weight for the winds…
Job 28:25. To make the weight for the winds — His wisdom it is which sets things in such exact order, and gives them such just measures, that the wind cannot blow but in those proportions which he hath prescribed. He appoints to every wind that blows its season, its degree, its bounds, when, and where, and how much, and how long, each shall blow. He only knows why he doth these things. He instanceth in some few of God’s works, and those which seem to be most trivial and uncertain, that thereby he might more strongly imply that God doth the same in other things which are more considerable, and that he doth all things in the most exact order, and weight, and measure. And he weigheth the waters — Namely, the rain- waters, which God layeth up in his storehouses, the clouds, and thence draws them forth, and sends them down upon the earth, in such times and proportions as he thinks fit. By measure — For liquid things are examined by measure, as other things are by weight: and here are both weight and measure, to signify with what perfect wisdom God governs the world.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv24–27For he looketh to the ends of the earth…
For he looketh to the ends of the earth - That is, God sees and knows everything. He looks upon the whole universe. Man sees objects dimly; he sees but a few, and he little understands the bearing of one thing or another.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv25–27Measure. He regulates the winds, and know the drops…
Measure. He regulates the winds, and know the drops of water, (Haydock) which to man is impossible, Proverbs xvi. 2.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv24–27"Seeth (all that is) under," &c.
"Seeth (all that is) under," &c.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv25–2725. The weight for the winds — In the…
25. The weight for the winds — In the four representative instances which Job adduces out of the great storehouse of like wonder-workings, wisdom is no more manifested in the adjustment of the weight of the wind, or in the distribution of immense masses of water by measure, or in the opening up of a path for the lightning of the thunders, than in the rounding of the small waterdrops that fall gently to the earth vivifying its widespread fields. It is thought wonderful that Aristotle (B.C. 384) should have known of the weight and elasticity of the air. The weight of a column of air is equal to a column of mercury thirty inches high — a fact illustrated by the barometer.
Weigheth the waters by measure — The magnitude of the ocean is one of the conditions to which the structure of all organized beings which are dependent upon climate must be adapted. (WHEWELL, Bridg. Treat., Bohn’s edit., p. 45.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv24–2724. God is in possession of Wisdom for He…
24. God is in possession of Wisdom for He is the upholder and creator of the world.
for he looketh to the ends of the earth] His glance as creator and ruler of all extends over all, to the ends of the earth and to all that lies under the whole heavens.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v27(27) The terms employed with reference to the Lord’s…
(27) The terms employed with reference to the Lord’s knowledge of wisdom are remarkable. They are: (1) seeing, or intuition; (2) declaring or numbering, ratiocination; (3) preparing or establishing, determination; (4) searching out, or investigation. Each of these actions implies the operation of mind, and is so far opposed to the fatality of an impersonal law or the fixed necessity of an inevitable nature.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv24–27For he looketh to the ends of the earth.…
For he looketh to the ends of the earth. Man is conditioned. God is unconditioned. Man"s knowledge has strict and narrow limits. God "looketh unto the ends of the earth. " It is the universality of God"s knowledge that makes each item of it perfect. Where knowledge is circumscribed, it is impossible to be sure that some truth outside the circle of the person"s cognizance has not a bearing on that which is within his cognizance a bearing, which, if he were aware of it, would give the truth a different aspect. With God alone there are no such limits, everything being within his cognizance. And seeth under the whole heaven. As his knowledge of earthly things is unlimited, so is his knowledge of heavenly things also; and not only of heavenly things in a material sense, as of sun, moon, stars, comets, planets, nebulae, etc., but also of causes, principles, ends, laws, and the like, whereby both material and immaterial things are governed, ordered, and maintained in being. Of matters of this kind and character man can only say, "Such knowledge is too wonderful for me; I cannot attain unto it". (Psa_139:6)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v26a path for the thunder
a path for the thunder
"he decided how the thunder can be heard" or "he decided the path of the thunderstorm"
Read full note →
See, the fear of the Lord—that is wisdom
The abstract noun "fear" can be expressed with the verbs "fear" or "respect." The abstract noun "wisdom" can be expressed with the word "wise." AT: "Listen, if you fear the Lord, you will be wise" (See: Abstract Nouns)
to depart from evil is understanding
Here "depart from evil" means refusing to do evil things. The abstract noun "understanding" can be expressed with the verb "understand." AT: "if you refuse to do evil, then you will understand many things" (See: Metaphor)
GEBible — Godless Engineer's Bible App
John Trapp 1656 · Public Domain On vv24–27 Job 28:24 For he looketh to the ends of…
Job 28:24 For he looketh to the ends of the earth, [and] seeth under the whole heaven;
Ver. 24. For he looketh to the ends of the earth] He is ολοφθαλμος, all eye (Basil); so that together and at once he beholdeth all things in the whole course of nature, and under the whole of heaven. "His eyes behold, his eyelids try, the children of men," Psa 11:4. Where the former pointeth out God’s knowledge, the latter his judgments, his critical descant, saith one. And surely this all seeing eye of God, saith another interpreter, should keep us within the compass of obedience as much as anything; since he who is our judge is a constant eye witness of our cogitations, communication, and whole conversation. Cave, spectat Cato, Take heed, Cato seeth you, was an old watchword among the Romans, and a retentive from vice. How much more should this be among Christians! Ne pecces, Deus ipse videt, Be advised, God beholdeth you. Think not that he who is invisible cannot see, or that because he is the high and lofty one that inhabiteth eternity, therefore he cannot see so far as earth; for he looketh to the ends and extremities of the earth, his eyes run to and fro, they are in every place beholding the evil and the good, Pro 15:3. The world is to him as a sea of glass, Rev 4:6. He seeth through it, and every man before him is all window; he seeth the very entrails of the soul, the heart of the heart, "All things are naked and open before him," saith the apostle, Heb 4:13. Naked for the outside, and open for the inside of them; the word signifieth dissected, quartered, and, as it were, cleft through the back bone. He searcheth the reins, those seats of lust and most abstruse parts of the body, so wrapped up in fat and flesh, as if no eye should come at them.
Read full note →
And seeth under the whole heaven] His providence, like a well drawn picture, looketh every way, and extendeth to every the least and lightest occurrence; governing all things wisely and powerfully, and ordering the disorders of the world to his own glory. Epicures and atheists would shut him up in heaven, as hath been before noted, as if he did neither know nor do anything here below; but they will find it otherwise.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv24–27 He, and he only, knows it, because his providence,…
He, and he only, knows it, because his providence, and that only, is infinite and universal, reaching to all places, and times, and things, past, present, and to come; whereas the most acute and knowing men have narrow understandings, and see but very few things and small parcels of the works of God, and therefore are very unfit to pass a judgment upon them, because the wisdom, and justice, and beauty of God’s works is not clearly nor fully seen till all the parts of them be laid together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv24–27 To make the weight for the wind,.... He indeed…
To make the weight for the wind,.... He indeed makes the wind itself, holds it in his fists, and brings it forth out of his treasures, and lets it go, or restrains it, at his pleasure; he gives it an inclination to this or that or the other point of the heavens, and a force to blow with, greater or lesser, as he pleases, either for the good and benefit of men, or for the punishment of them; he raises the stormy wind, which fulfils his word and his will; and he makes it subside and become a calm when he thinks fit; he can make it heavier or lighter, add to or take from its weight, so that it becomes more or less pressing on bodies it meets with; he can make a rough wind, and stay that in the day of his east wind; he can make the rain in some sense a weight to it; he can wet its wings with it, and bear it down and cause it to rest and be still; and he that knows from whence it comes, and whither it goes, though we do not, being wholly under his direction, must know the way and place of wisdom:
and he weigheth the waters by measure; or, "in a measure" (k); in the hollow of his hand, where he poises them; see Isa 40:12; some, because there is a seeming impropriety in weighing by, or with a measure, render it "out of a measure" (l) Mr. Broughton translates the words, "and held the waters in a measure"; in his hand, as before, or in the sea; weight and measure being both applied to the waters, may denote the perfect and exact knowledge God has of them, and of his great and diligent concern in Providence about them, he ordering and disposing of them according to his will; and which is greatly the sense of the word used for weighing; and so the Targum paraphrases it,
Read full note →
"the waters he prepares (orders or disposes of) by measure.''
These waters, as they seem to be distinguished from rain in Job 28:26, may design the waters of the sea and rivers; with these the earth at first was covered, which being ordered off of it, and a place provided for them, they were gathered into it, and measured and bounded in it by shores and sand, that they might not overflow the earth; which is a wonderful instance of the providence of God, in weighing and measuring the waters; of which also there was a singular instance at the general deluge, when the windows of heaven were opened, and the fountains of the great deep broke up, which overflowed the whole earth, and the highest mountains in it; and after a time went off at the command of God, and the earth was dry as before: the tides, the ebbing and flowing of the sea, and the flux and reflux of rivers, from and to the same place, are surprising things, and wholly owing to the power and providence of God; the causes and reasons of which are unknown to us, but are well known to him, who weighs and measures the waters, which flow in a regular course; and who therefore must know the way and place of wisdom and understanding.
(k) "in mensura", V. L. Pagninus, Montanus, Bolducius, Beza. (l) "Ex mensura", Junius & Tremellius, Piscator, Mercerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24–27 For - He, and he only knows it, because…
For - He, and he only knows it, because his providence, is infinite and universal, reaching to all places, and times, past, present, and to come; whereas the most knowing men have narrow understandings, and the wisdom, and justice, and beauty of God's works are not fully seen 'till all the parts of them be laid together.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24–27 Verse 24. For he looketh to the ends of…
Verse 24. For he looketh to the ends of the earth] His knowledge is unlimited, and his power infinite.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25–27 Job 28:25. To make the weight for the winds…
Job 28:25. To make the weight for the winds — His wisdom it is which sets things in such exact order, and gives them such just measures, that the wind cannot blow but in those proportions which he hath prescribed. He appoints to every wind that blows its season, its degree, its bounds, when, and where, and how much, and how long, each shall blow. He only knows why he doth these things. He instanceth in some few of God’s works, and those which seem to be most trivial and uncertain, that thereby he might more strongly imply that God doth the same in other things which are more considerable, and that he doth all things in the most exact order, and weight, and measure. And he weigheth the waters — Namely, the rain- waters, which God layeth up in his storehouses, the clouds, and thence draws them forth, and sends them down upon the earth, in such times and proportions as he thinks fit. By measure — For liquid things are examined by measure, as other things are by weight: and here are both weight and measure, to signify with what perfect wisdom God governs the world.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv24–27 For he looketh to the ends of the earth…
For he looketh to the ends of the earth - That is, God sees and knows everything. He looks upon the whole universe. Man sees objects dimly; he sees but a few, and he little understands the bearing of one thing or another.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25–27 Measure. He regulates the winds, and know the drops…
Measure. He regulates the winds, and know the drops of water, (Haydock) which to man is impossible, Proverbs xvi. 2.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24–27 "Seeth (all that is) under," &c.
"Seeth (all that is) under," &c.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv25–27 25. The weight for the winds — In the…
25. The weight for the winds — In the four representative instances which Job adduces out of the great storehouse of like wonder-workings, wisdom is no more manifested in the adjustment of the weight of the wind, or in the distribution of immense masses of water by measure, or in the opening up of a path for the lightning of the thunders, than in the rounding of the small waterdrops that fall gently to the earth vivifying its widespread fields. It is thought wonderful that Aristotle (B.C. 384) should have known of the weight and elasticity of the air. The weight of a column of air is equal to a column of mercury thirty inches high — a fact illustrated by the barometer.
Weigheth the waters by measure — The magnitude of the ocean is one of the conditions to which the structure of all organized beings which are dependent upon climate must be adapted. (WHEWELL, Bridg. Treat., Bohn’s edit., p. 45.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24–27 24. God is in possession of Wisdom for He…
24. God is in possession of Wisdom for He is the upholder and creator of the world.
for he looketh to the ends of the earth] His glance as creator and ruler of all extends over all, to the ends of the earth and to all that lies under the whole heavens.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v27 (27) The terms employed with reference to the Lord’s…
(27) The terms employed with reference to the Lord’s knowledge of wisdom are remarkable. They are: (1) seeing, or intuition; (2) declaring or numbering, ratiocination; (3) preparing or establishing, determination; (4) searching out, or investigation. Each of these actions implies the operation of mind, and is so far opposed to the fatality of an impersonal law or the fixed necessity of an inevitable nature.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv24–27 For he looketh to the ends of the earth.…
For he looketh to the ends of the earth. Man is conditioned. God is unconditioned. Man"s knowledge has strict and narrow limits. God "looketh unto the ends of the earth. " It is the universality of God"s knowledge that makes each item of it perfect. Where knowledge is circumscribed, it is impossible to be sure that some truth outside the circle of the person"s cognizance has not a bearing on that which is within his cognizance a bearing, which, if he were aware of it, would give the truth a different aspect. With God alone there are no such limits, everything being within his cognizance. And seeth under the whole heaven. As his knowledge of earthly things is unlimited, so is his knowledge of heavenly things also; and not only of heavenly things in a material sense, as of sun, moon, stars, comets, planets, nebulae, etc., but also of causes, principles, ends, laws, and the like, whereby both material and immaterial things are governed, ordered, and maintained in being. Of matters of this kind and character man can only say, "Such knowledge is too wonderful for me; I cannot attain unto it". (Psa_139:6)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v26 a path for the thunder
a path for the thunder
"he decided how the thunder can be heard" or "he decided the path of the thunderstorm"
Read full note →
See, the fear of the Lord—that is wisdom
The abstract noun "fear" can be expressed with the verbs "fear" or "respect." The abstract noun "wisdom" can be expressed with the word "wise." AT: "Listen, if you fear the Lord, you will be wise" (See: Abstract Nouns)
to depart from evil is understanding
Here "depart from evil" means refusing to do evil things. The abstract noun "understanding" can be expressed with the verb "understand." AT: "if you refuse to do evil, then you will understand many things" (See: Metaphor)
translationWords
decree
fear
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.