Psa 104:8 | KD | STEP | In a second decastich the poet speaks of the restraining of the lower waters and the establishing of the land standing out of the water. The suffix, referring back to ארץ, is intended to say that the earth hanging free in space ( ) has its internal supports. Its eternal stability is preserved even amidst the judgment predicted in Isa 24:16., since it comes forth out of it, unremoved from its former station, as a transformed, glorified earth. The deep (תּהום) with which God covers it is that primordial mass of water in which it lay first of all as it were in embryo, for it came into being ἐξ ὕδατος καὶ δι ̓ ὕδατος (2Pe 3:5). כּסּיתו does not refer to תהום ( masc . as in ), because then עליה would be required, but to ארץ, and the masculine is to be explained either by attraction) according to the model of ), or by a reversion to the masculine ground-form as the discourse proceeds (cf. the same thing with עיר , צעקה , יד ). According to , the earth thus overflowed with water was already mountainous; the primal formation of the mountains is therefore just as old as the תהום mentioned in direct succession to the תהו ובהו. After this, describe the subduing of the primordial waters by raising up the dry land and the confining of these waters in basins surrounded by banks. Terrified by the despotic command of God, they started asunder, and mountains rose aloft, the dry land with its heights and its low grounds appeared. The rendering that the waters, thrown into wild excitement, rose up the mountains and descended again (Hengstenberg), does not harmonize with the fact that they are represented in as standing above the mountains. Accordingly, too, it is not to be interpreted after : they (the waters) rose mountain-high, they sunk down like valleys. The reference of the description to the coming forth of the dry land on the third day of creation requires that הרים should be taken as subject to יעלוּ. But then, too, the בקעות are the subject to ירדוּ, as Hilary of Poictiers renders it in his Genesis , 5:97, etc.: subsidunt valles , and not the waters as subsiding into the valleys. Hupfeld is correct; is a parenthesis which affirms that, inasmuch as the waters retreating laid the solid land bare, mountains and valleys as such came forth visibly; cf. Ovid, Metam. i. 344: Flumina subsidunt, montes exire videntur.

‏ Psalms 104:8

In a second decastich the poet speaks of the restraining of the lower waters and the establishing of the land standing out of the water. The suffix, referring back to ארץ, is intended to say that the earth hanging free in space (Job 26:7) has its internal supports. Its eternal stability is preserved even amidst the judgment predicted in Isa 24:16., since it comes forth out of it, unremoved from its former station, as a transformed, glorified earth. The deep (תּהום) with which God covers it is that primordial mass of water in which it lay first of all as it were in embryo, for it came into being ἐξ ὕδατος καὶ δι ̓ ὕδατος (2Pe 3:5). כּסּיתו does not refer to תהום (masc. as in Job 28:14), because then עליה would be required, but to ארץ, and the masculine is to be explained either by attraction) according to the model of 1Sa 2:4), or by a reversion to the masculine ground-form as the discourse proceeds (cf. the same thing with עיר 2Sa 17:13, צעקה Exo 11:6, יד Eze 2:9). According to Psa 104:6, the earth thus overflowed with water was already mountainous; the primal formation of the mountains is therefore just as old as the תהום mentioned in direct succession to the תהו ובהו. After this, Psa 104:7 describe the subduing of the primordial waters by raising up the dry land and the confining of these waters in basins surrounded by banks. Terrified by the despotic command of God, they started asunder, and mountains rose aloft, the dry land with its heights and its low grounds appeared. The rendering that the waters, thrown into wild excitement, rose up the mountains and descended again (Hengstenberg), does not harmonize with the fact that they are represented in Psa 104:6 as standing above the mountains. Accordingly, too, it is not to be interpreted after Psa 107:26 : they (the waters) rose mountain-high, they sunk down like valleys. The reference of the description to the coming forth of the dry land on the third day of creation requires that הרים should be taken as subject to יעלוּ. But then, too, the בקעות are the subject to ירדוּ, as Hilary of Poictiers renders it in his Genesis, 5:97, etc.: subsidunt valles, and not the waters as subsiding into the valleys. Hupfeld is correct; Psa 104:8 is a parenthesis which affirms that, inasmuch as the waters retreating laid the solid land bare, mountains and valleys as such came forth visibly; cf. Ovid, Metam. i. 344: Flumina subsidunt, montes exire videntur.