Psalms 123:1 — Word Study
WLCאֵ֭לֶיךָ נָשָׂ֣אתִי אֶת־ עֵינַ֑י הַ֝יֹּשְׁבִ֗י בַּשָּׁמָֽיִם׃
BSAA songshîyr of ascentsmaʻălâh I lift upnâsâʼ■ [raise, elevate] my eyesʻayin [the source of sight, understanding] to Youʼêl [toward, in the direction of] the One enthronedyâshab [who dwells, sits, in a position of authority, ruling] in heavenshâmayim [the spiritual realm, the dwelling place of God]
| Greek | English | Parsing |
|---|---|---|
| אֵ֭לֶיךָ | to you | Preposition, suffix |
| נָשָׂ֣אתִי | I have lifted up | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| עֵינַ֑י | eyes my | Noun common feminine dual construct, suffix |
| הַ֝יֹּשְׁבִ֗י | the [one who] sits | Particle, verb qal participle (active) masculine singular common |
| בַּשָּׁמָֽיִם׃ | in the heavens | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I lift up my eyes to You, the One enthroned in heaven. |
| KJV | Unto thee lift I up mine eyes, O thou that dwellest in the heavens. |
| ASV | Unto thee do I lift up mine eyes, O thou that sittest in the heavens. |
| YLT | A Song of the Ascents. Unto Thee I have lifted up mine eyes, O dweller in the heavens. |
| WEB | I lift up my eyes to you, you who sit in the heavens. |
| BBE | To you my eyes are lifted up, even to you whose seat is in the heavens. |
Where they part company is in the translations of the verb נָשָׂא — see How Translations Differ.
The main clause is supported by phrases that clarify the direction of the psalmist's gaze and the identity of God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמַעֲלָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 123:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Mercygenerated
Psalm 123:1 is part of a prayerful reflection where the psalmist lifts his eyes to God, acknowledging His sovereign position in heaven. This psalm emphasizes the need for divine mercy, paralleling the gaze of servants towards their masters, as seen in verses 2-4. The psalmist's plea reflects a deep reliance on God's grace amid contempt from others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 120:1 | In my distress I cried to the LORD, and He answered me. |
| 2 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 3 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 4 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 5 | Psalm 124:1 | If the LORD had not been on our side— let Israel now declare— |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — נָשָׂ֣אתִי, na.Sa.tigenerated
The verb נָשָׂא (nasa') means to lift or raise, and is used here in the perfect tense, first person singular. It indicates a completed action — the psalmist has actively lifted his eyes, symbolizing an appeal for attention and help.
This lifting is not merely physical; it conveys a spiritual yearning for connection with God, who is depicted as enthroned in heaven. The act of raising one's eyes signifies hope and expectation of mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נָשָׂא, I have lifted up, governs the entire verse, with the object עֵינַ֑י (my eyes) following it directly. The structure emphasizes the action of lifting as central to the psalmist's appeal.
The phrase הַ֝יֹּשְׁבִ֗י (the One who sits) describes God and is placed after the object, highlighting His authority and position in heaven as the focus of the psalmist's gaze.
Septuagint Backgroundgenerated
The Septuagint translates נָשָׂא as ἀναβαθμῶν, which carries the sense of ascending or being raised. This choice reflects a similar meaning but emphasizes the act of rising in a spiritual or metaphorical sense.
This translation aligns with the psalmist's intent to elevate his focus towards God, indicating a yearning for divine intervention.
In plain words — the whole versegenerated
Psalm 123:1 shows the psalmist lifting his eyes to God, who is in heaven. This act symbolizes a desire for help and mercy, reflecting the way servants look to their masters for guidance and support.
Frequently Asked Questionsgenerated
Lifting up one's eyes signifies looking to God for help and guidance, expressing a dependence on His mercy.
The comparison illustrates the relationship of dependence and expectation between the psalmist and God, similar to how servants rely on their masters.
Being enthroned in heaven indicates God's sovereign authority and His position as ruler over all creation.
The psalmist's plea for mercy arises from enduring contempt, highlighting the need for divine intervention in the face of human scorn.
Reflection Questionsgenerated
- In what areas of my life do I need to lift my eyes to God for help?
- How can I cultivate a heart that looks to God as my master and source of mercy?
- What does it mean for me to recognize God's authority in my life?
- How can I respond to contempt or scorn from others while maintaining my focus on God?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse to discuss the nature of divine attention and the relationship between God and those who seek His mercy.
The tax collector in the Gospel, therefore, acting properly, “did not wish even to lift up his eyes,” but on the other hand, the disciple who is present with Jesus would reasonably lift them up when he is given the command,Early Church Fathers on Psalms 123 →
“Behold the eyes of the Lord are on them that fear him.” Elsewhere, it says, “The eyes of the Lord are on the just,” but here, “on those that fear him.” When we look upon the Lord and our eyes are on him, so that we say,Early Church Fathers on Psalms 123 →
What does he mean then by saying, “for he must reign until he has put all enemies under his feet”? Is the Lord to reign only until his enemies begin to be under his feet,Early Church Fathers on Psalms 123 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 123:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUnto thee lift I up mine eyes,.... Not only the eyes of his body, this being a prayer gesture; see Matthew 14:19; but the eyes of his mind and understanding, opened by the Spirit of God; particularly
Read John Gill on Psalms 123 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUnto thee lift I up mine eyes, O thou that dwellest in the heavens.
Read Robert Jamieson on Psalms 123 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 123 THE This Psalm contains a description of the great agony and distress of God’ s people, and of their carriage under it. The godly profess their patient trusting and confidence in God, ,2; and withal earnestly pray to be delivered from the contempt of the proud, ,4. Unto thee only, because all other persons either cannot or will not help me.
Read Matthew Poole on Psalms 123 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 123:1 « A Song of degrees. » Unto thee lift I up mine eyes, O thou that dwellest in the heavens.Ver. 1. Unto thee lift I up mine eyes] Praying by them rather than by words, mine afflictions having swollen my heart too big for my mouth.
Read John Trapp on Psalms 123 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) O thou that dwellest.—O thou throned one.
Read Charles John Ellicott on Psalms 123 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXXIII The prayer and faith of the godly, 1, 2. They desire to be delivered from contempt, 3, 4. NOTES ON PSALM CXXIII This Psalm is probably a complaint of the captives in Babylon relative to the contempt and cruel usage they received. The author is uncertain. Verse 1. Unto thee lift I up mine eyes] We have no hope but in thee; our eyes look upward; we have expectation from thy mercy alone.
Read AdamClarke on Psalms 123 →
CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The eye of hope upturned to Jehovah.
Read Cambridge on Psalms 123 →
Albert Barnes1798–1870Barnes' Notes on the BibleUnto thee - To God. Lift I up mine eyes - In supplication and prayer. Nature prompts us to look up when we address God, as if he dwelt above us.
Read Albert Barnes on Psalms 123 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I lift up my eyes to You, the One enthroned in heaven.
I lift up my eyes to you, you who sit in the heavens.
A song of ascents. I lift up my eyes to You, the One enthroned in heaven.
I look up toward you, the one enthroned in heaven.
Tyndale line
Unto thee lift I up mine eyes, O thou that dwellest in the heavens.
Unto thee do I lift up mine eyes, O thou that sittest in the heavens.
Unto thee do I lift up mine eyes, O thou that sittest in the heavens.
A Song of degrees. To thee I raise my eyes, O thou that dwellest in the heavens.
A song of degrees. I lift vp mine eyes to thee, that dwellest in the heauens.
Strictly literal
Unto thee do I lift up mine eyes, O thou that dwellest in the heavens.
A Song of the Ascents. Unto Thee I have lifted up mine eyes, O dweller in the heavens.
A SONG OF THE ASCENTS. I have lifted up my eyes to You, || O dweller in the heavens.
“A song of the degrees.” Unto thee do I lift up my eyes, O thou that dwellest in the heavens.
To you I lift up my eyes, you who are enthroned in the heavens.
From the Latin
If it had not been that the Lord was with us, let Israel now say:
Simplified
I look up to you, the one who rules from heaven.
To you my eyes are lifted up, even to you whose seat is in the heavens.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text shows a complete agreement with the Septuagint in the main structure of the verse. The Dead Sea Scrolls also align closely, with minor restorations indicating the same fundamental message of the psalmist lifting his eyes to God.
אֵ֭לֶיךָ נָשָׂ֣אתִי אֶת־ עֵינַ֑י הַ֝יֹּשְׁבִ֗י בַּשָּׁמָֽיִם׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לדויד] למעלות אלי׳כה נשאתי עינ׳י היושב בשמים
3 words on the leather — 3 partly restored, 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 123:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) masculine singular commonHTd/Vqrmsc
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
