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 here also the rivers of the earth and rain-showers of heaven come together, so that the abyss roars up with a loud noise (Delitzsch). This roaring outburst of the mass of waters from the heart of the earth is then represented as a lifting up of the hands to heaven, with reference to the fact that the waves are thrown up. Rōm = rūm (Pro 25:3; Pro 21:4) is an accusative of direction, like mârōm in 2Ki 19:22. ידיהוּ, for ידיו, a full-sounding and more extended form, possibly to express by the rhythm the greatness of the prodigy, how magna vi brachii tollunt (Delitzsch). The lifting up of the hands is not a gesture denoting either an oath or rebellion; but it is an involuntary utterance of terror, of restlessness, of anguish, as it were, with a prayer for help (Delitzsch).

Verse 11
The chaotic condition into which the earth has been brought is heightened by the darkness in which the heaven clothes itself. Sun and moon, which give light to day and night, have put themselves, or entered, into their habitation. זבוּל with ה local, a dwelling-place, is, according to oriental view, the place from which the stars come out when they rise, and to which they return when they set. Nevertheless it is not actual setting that is spoken of here, but simply their obscuration, which is not the effect of heavy clouds that pour out their water in showers of rain, but is caused by the shining of the arrows of God (ל in לאור and לנגהּ denoting the outward cause or occasion). It is not, however, that they “turn pale in consequence of the surpassing brilliancy of the lightnings” (Ewald), but that they “withdraw altogether, from the fear and horror which pervade all nature, and which are expressed in the mountains by trembling, in the waters by roaring, and in the sun and moon by obscuration” (Delitzsch). The idea that this verse refers to the standing still of the sun and moon at the believing word of Joshua (Jos 10:12.), in which nearly all the earlier commentators agreed, is quite untenable, inasmuch as עמד זבוּלה cannot mean to stand still in the sky. The arrows and spear (chănı̄th) of God are not lightnings, as in Psa 77:18-19; Psa 18:15, etc., because this theophany is not founded upon the idea of a storm, but the darts with which God as a warrior smites down His foes, as the instruments and effects of the wrath of God. A brilliant splendour is attributed to them, because they emanate from Him whose coming, like the sunlight, pours out its rays