Psalm 148:10
Parallel Verses
English Standard Version
Beasts and all livestock, creeping things and flying birds!

King James Bible
Beasts, and all cattle; creeping things, and flying fowl:

American Standard Version
Beasts and all cattle; Creeping things and flying birds;

Douay-Rheims Bible
Beasts and all cattle: serpents and feathered fowls:

English Revised Version
Beasts and all cattle; creeping things and flying fowl:

Webster's Bible Translation
Beasts, and all cattle; creeping animals, and flying fowl:

Psalm 148:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The call does not rise step by step from below upwards, but begins forthwith from above in the highest and outermost spheres of creation. The place whence, before all others, the praise is to resound is the heavens; it is to resound in the heights, viz., the heights of heaven (Job 16:19; Job 25:2; Job 31:2). The מן might, it is true, also denote the birth or origin: ye of the heavens, i.e., ye celestial beings (cf. Psalm 68:27), but the parallel בּמּרומים renders the immediate construction with הללוּ more natural. Psalm 148:2-4 tell who are to praise Jahve there: first of all, all His angels, the messengers of the Ruler of the world - all His host, i.e., angels and stars, for צבאו (Chethמb) or צבאיו (Kerמ as in Psalm 103:21) is the name of the heavenly host armed with light which God Tsebaoth commands (vid., on Genesis 2:1), - a name including both stars (e.g., in Deuteronomy 4:19) and angels (e.g., in Joshua 5:14., 1 Kings 22:19); angels and stars are also united in the Scriptures in other instances (e.g., Job 38:7). When the psalmist calls upon these beings of light to praise Jahve, he does not merely express his delight in that which they do under any circumstances (Hengstenberg), but comprehends the heavenly world with the earthly, the church above with the church here below (vid., on Psalm 29:1-11; Psalm 103), and gives a special turn to the praise of the former, making it into an echo of the praise of the latter, and blending both harmoniously together. The heavens of heavens are, as in Deuteronomy 10:14; 1 Kings 8:27, Sir. 16:18, and frequently, those which lie beyond the heavens of the earth which were created on the fourth day, therefore they are the outermost and highest spheres. The waters which are above the heavens are, according to Hupfeld, "a product of the fancy, like the upper heavens and the whole of the inhabitants of heaven." But if in general the other world is not a notion to which there is no corresponding entity, this notion may also have things for its substance which lie beyond our knowledge of nature. The Scriptures, from the first page to the last, acknowledge the existence of celestial waters, to which the rain-waters stand in the relation as it were of a finger-post pointing upwards (see Genesis 1:7). All these beings belonging to the superterrestrial world are to praise the Name of Jahve, for He, the God of Israel, it is by whose fiat (צוּה, like אמר in Psalm 33:9)

(Note: The interpolated parallel member, αὐτὸς εἶπε καὶ ἐγενήθησαν, here in the lxx is taken over from that passage.))

the heavens and all their host are created (Psalm 33:6). He has set them, which did not previously exist, up (העמיד as e.g., in Nehemiah 6:7, the causative to עמד in Psalm 33:9, cf. Psalm 119:91), and that for ever and ever (Psalm 111:8), i.e., in order for ever to maintain the position in the whole of creation which He has assigned to them. He hath given a law (חק) by which its distinctive characteristic is stamped upon each of these heavenly beings, and a fixed bound is set to the nature and activity of each in its mutual relation to all, and not one transgresses (the individualizing singular) this law given to it. Thus ולא יעבר is to be understood, according to Job 14:5, cf. Jeremiah 5:22; Job 38:10; Psalm 104:9. Hitzig makes the Creator Himself the subject; but then the poet would have at least been obliged to say חק־נתן למו, and moreover it may be clearly seen from Jeremiah 31:36; Jeremiah 33:20, how the thought that God inviolably keeps the orders of nature in check is expressed θεοπρεπῶς. Jeremiah 5:22, by way of example, shows that the law itself is not, with Ewald, Maurer, and others, following the lxx, Syriac, Italic, Jerome, and Kimchi, to be made the subject: a law hath He given, and it passes not away (an imperishable one). In combination with חק, עבר always signifies "to pass over, transgress."

Psalm 148:10 Parallel Commentaries

Treasury of Scripture Knowledge

beasts

Psalm 50:10,11 For every beast of the forest is mine, and the cattle on a thousand hills...

Psalm 103:22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.

Psalm 150:6 Let every thing that has breath praise the LORD. Praise you the LORD.

Genesis 1:20-25 And God said, Let the waters bring forth abundantly the moving creature that has life...

flying fowl. Heb. birds of wing

Genesis 7:14 They, and every beast after his kind, and all the cattle after their kind...

Ezekiel 17:23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar...

Cross References
Isaiah 43:20
The wild beasts will honor me, the jackals and the ostriches, for I give water in the wilderness, rivers in the desert, to give drink to my chosen people,

Hosea 2:18
And I will make for them a covenant on that day with the beasts of the field, the birds of the heavens, and the creeping things of the ground. And I will abolish the bow, the sword, and war from the land, and I will make you lie down in safety.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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