English Standard Version
It is he who made the earth by his power, who established the world by his wisdom, and by his understanding stretched out the heavens.
King James Bible
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
Darby Bible Translation
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his understanding.
World English Bible
He has made the earth by his power, he has established the world by his wisdom, and by his understanding has he stretched out the heavens:
Young's Literal Translation
The maker of the earth by His power, The establisher of the world by His wisdom, Who, by His understanding, stretched forth the heavens,
Jeremiah 10:12 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The third strophe. - In it the almighty power of the living God is shown from His providential government of nature, the overthrow of the false gods in the time of judgment is declared, and, finally, the Creator of the universe is set forth as the God of Israel. - Jeremiah 10:12. "That made the earth by His power, that founded the world by His wisdom, and by His understanding stretched out the heavens. Jeremiah 10:13. When He thundering makes the roar of waters in the heavens, He causes clouds to rise from the ends of the earth, makes lightnings for the rain, and brings the wind forth out of His treasuries. Jeremiah 10:14. Brutish becomes every man without knowledge; ashamed is every goldsmith by reason of the image, for falsehood is his molten image, and there is no spirit in them. Jeremiah 10:15. Vanity are they, a work of mockery; in the time of their visitation they perish. Jeremiah 10:16. Not like these is the portion of Jacob: the framer of (the) all is He, and Israel is the stock of His inheritance: Jahveh of hosts is His name."
In point of form, "that made the earth," etc., connects with "Jahveh God," Jeremiah 10:10; but in respect of its matter, the description of God as Creator of heaven and earth is led up to by the contrast: The gods which have not made the heaven and the earth shall perish. The subject to עשׂה and the following verbs is not expressed, but may be supplied from the contrasted statement of Jeremiah 10:11, or from the substance of the several statements in Jeremiah 10:12. The connection may be taken thus: The true God is the one making the earth by His power equals is He that made, etc. As the creation of the earth is a work of God's almighty power, so the establishing, the founding of it upon the waters (Psalm 24:2) is an act of divine wisdom, and the stretching out of the heavens over the earth like a tent (Isaiah 40:22; Psalm 104:2) is a work of intelligent design. On this cf. Isaiah 42:5; Isaiah 44:24; Isaiah 45:18; Isaiah 51:13. Every thunder-storm bears witness to the wise and almighty government of God, Jeremiah 10:13. The words לקול are difficult. Acc. to Ew. ֗307, b, they stand for לתּתּו קול: when He gives His voice, i.e., when He thunders. In support of this it may be said, that the mention of lightnings, rain, and wind suggests such an interpretation. But the transposition of the words cannot be justified. Hitz. has justly remarked: The putting of the accusative first, taken by itself, might do; but not when it must at the same time be stat. constr., and when its genitive thus separated from it would assume the appearance of being an accusative to תּתּו. Besides, we would expect לתת קולו rather than לתּתּו קול. קול תּתּו cannot grammatically be rendered: the voice which He gives, as Ng. would have it, but: the voice of His giving; and "roar of waters" must be the accusative of the object, governed by תּתּו. Hence we must protest against the explanation of L. de Dieu: ad vocem dationis ejus multitudo aquarum est in caelo, at least if ad vocem dationis is tantamount to simul ac dat. Just as little can לקול taken by itself mean thunder, so that ad vocem should, with Schnur., be interpreted by tonitru est dare ejus multitudinem aquae. The only grammatically feasible explanation is the second of those proposed by L. de Dieu: ad vocem dandi ipsum, i.e., qua dat vel ponit multitudinem aquarum. So Hitz.: at the roar of His giving wealth of waters. Accordingly we expound: at the noise, when He gives the roar of waters in heaven, He raises up clouds from the ends of the earth; taking, as we do, the ויּעלה to be a ו consec. introducing the supplementary clause. The voice or noise with which God gives the roar or the fulness of waters in the heaven, is the sound of the thunder. With this the gathering of the dark thunder-clouds is put into causal connection, as it appears to be to the eye; for during the thunder we see the thunder-clouds gather thicker and darker on the horizon. נשׂיא, the ascended, poetic word for cloud. Lightnings for the rain; i.e., since the rain comes as a consequence of the lightning, for the lightning seems to rend the clouds and let them pour their water out on the earth. Thunder-storms are always accompanied by a strong wind. God causes the wind to go forth from His store-chambers, where He has it also under custody, and blow over the earth. See a like simile of the store-chambers of the snow and hail, Job 38:22. From ויּעלה onwards, this verse is repeated in Psalm 135:7.
LibraryPossessing and Possessed
'The portion of Jacob is not like them--for He is the former of all things: and Israel is the tribe of His inheritance. The Lord of Hosts is His name.'--JER. x. 16, R.V. Here we have set forth a reciprocal possession. We possess God, He possesses us. We are His inheritance, He is our portion. I am His; He is mine. This mutual ownership is the very living centre of all religion. Without it there is no relation of any depth between God and us. How much profounder such a conception is than the shallow …
Alexander Maclaren—Expositions of Holy Scripture
Of the Exercises of a Religious Man
God's Sovereignty and Prayer
In the beginning, God created the heavens and the earth.
And God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters."
When no bush of the field was yet in the land and no small plant of the field had yet sprung up--for the LORD God had not caused it to rain on the land, and there was no man to work the ground,
who alone stretched out the heavens and trampled the waves of the sea;
Can you, like him, spread out the skies, hard as a cast metal mirror?
"Where were you when I laid the foundation of the earth? Tell me, if you have understanding.
He built his sanctuary like the high heavens, like the earth, which he has founded forever.
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