King James Bible
<> The heavens declare the glory of God; and the firmament sheweth his handywork.

American Standard Version
The heavens declare the glory of God; And the firmament showeth his handiwork.

Young's Literal Translation
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.

Psalm 19:1 Additional Translations
Keil and Delitzsch Biblical Commentary on the Old Testament

(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 equals 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. Nehemiah 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 Psalm 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 ( equals 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 Psalm 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, Psalm 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 Psalm 19:4 as a circumstantial clause to Psalm 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." Psalm 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Psalm 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 Psalm 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 (Genesis 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 Genesis 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hosea 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (2 Samuel 1:21), consequently כלי נשׁמע is "unheard" or "inaudible," and the opposite of נשׁמע, audible, Jeremiah 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 Psalm 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, Romans 1:19.

Psalm 19:1 Parallel Commentaries
Arch Chief Choirmaster David Declare Declaring Director Expanse Firmament Glory Handiwork Hands Heavens Honour Leader Makes Music Musician Proclaim Proclaims Psalm Recounting Sheweth Showeth Shows Skies Sky Sounding Telling WorkArch Chief Choirmaster David Declare Declaring Director Expanse Firmament Glory Handiwork Hands Heavens Honour Leader Makes Music Musician Proclaim Proclaims Psalm Recounting Sheweth Showeth Shows Skies Sky Sounding Telling WorkThe ESV® Bible (The Holy Bible, English Standard Version®) copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

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