Compare Genesis 1:9 and Psalm 24:2

"... Psalm 24 ... The second verse refers to the primitive cosmological view that the earth was founded on the chaotic waters that were hostile to life (compare Genesis 1:1-13). The Lord’s act of creation was to transform a nonplace that was inhospitable to life (compare Psalms 46:2-3; 65:7) into a place that is hospitable to life. God performs this transformation by imposing order onto chaos. The metaphor here is that God founded and established the earth on the waters and the rivers. The metaphor cuts two ways. On the one hand, chaos remains an active element in creation. God has limited the reach of chaos (“thus far shall you come, and no farther,” Job 38:11), but chaos and randomness remain present. On the other hand, creation is secure, because of the Lord’s ongoing providence and stewardship of creation. Thus, the creation into which God is entering in the psalm needs God’s presence, because only God can hold chaos at bay and secure the environment for life ..."

"... Psalm 24:1–2 ... presupposes a view in which the earth disk is set on pillars on the nether-ocean. It is clear that the initial state is the pre-cosmic water mass, twice described as “waters” and “streams.” Yet again, it is not stated, that God formed the earth out of the waters, as the material with which he makes. In line with Gen 1 is also the notion that yhwh does not make or create the earth as such, but sets it on pillars on the nether-ocean, as is expressed clearly by the two verbs “founding” and “establishing” (not “making” or “creating”). However, the context in which this image figures, differs greatly from Gen 1. In Ps 24 the context is yhwh’s lordship and ownership. The opening verse already shows it: “to yhwh belongs the earth.” The front position of le-yhwh in the clause indicates that yhwh is the topic and focus of the clause and the readers are invited to share his perspective. Also the next verses confirm the very same topic and focus. In vv. 3ff the rhetoric questions (“who may ascend the mountain of yhwh,” “who may stand in his holy place”) indicate that yhwh’s residence is too high to ascend, his holiness too great to stay in his presence. The climax is reached in vv. 7–10 where yhwh is five times called “the king of glory,” and three times characterized by terms of might and power: “mighty and valiant,” “valiant in battle,” “lord of hosts/armies.” The majesty and glory of this king is thus specified in his might in battle. yhwh is the lord, the one in charge. Power, might, ownership is the context yhwh’s establishment of the earth ..."