Psalms 139:9 — Word Study
WLCאֶשָּׂ֥א כַנְפֵי־ שָׁ֑חַר אֶ֝שְׁכְּנָ֗ה בְּאַחֲרִ֥ית יָֽם׃
BSAIf I rise onnâsâʼ▸ [take, lift up] the wingskânâph [edges, extremities] of the dawnshachar [morning, new light] if I settleshâkan [dwell, reside] by the farthestʼachărîyth [uttermost, most distant] seayâm [large body of water, the west or seaward direction]
| Greek | English | Parsing |
|---|---|---|
| אֶשָּׂ֥א | I will rise up | Verb, Qal, imperfect first person common singular |
| כַנְפֵי־ | [the] wings of | Noun common, feminine dual construct |
| שָׁ֑חַר | dawn | Noun common, masculine singular absolute |
| אֶ֝שְׁכְּנָ֗ה | I dwell | Verb, Qal, infinitive construct first person common singular |
| בְּאַחֲרִ֥ית | at [the] end of | Preposition, noun common feminine singular construct |
| יָֽם׃ | [the] sea | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I rise on the wings of the dawn, if I settle by the farthest sea, |
| KJV | If I take the wings of the morning, and dwell in the uttermost parts of the sea; |
| ASV | If I take the wings of the morning, And dwell in the uttermost parts of the sea; |
| YLT | I take the wings of morning, I dwell in the uttermost part of the sea, |
| WEB | If I take the wings of the dawn, and settle in the uttermost parts of the sea, |
| BBE | If I take the wings of the morning, and go to the farthest parts of the sea; |
The translations agree on the overall meaning of the verse, with slight variations in wording.
The sentence structure is conditional, presenting two scenarios that emphasize the psalmist's thoughts on God's presence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 139:9
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 — The Omnipresence of Godgenerated
Psalm 139:9 is part of a larger reflection on the omnipresence of God. The psalmist contemplates how there is no place he can go where God is not present, whether in the heights of heaven or the depths of the sea. This theme emphasizes the comfort and assurance that God is always with His people, guiding and holding them fast, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:10 | He mounted a cherub and flew; He soared on the wings of the wind. |
| 2 | Psalm 19:6 | it rises at one end of the heavens and runs its circuit to the other; nothing is deprived of its warmth. |
| 3 | Malachi 4:2 | “But for you who fear My name, the sun of righteousness will rise with healing in its wings, and you will go out and leap like calves from the stall. |
| 4 | Psalm 74:16–17 | The day is Yours, and also the night; You established the moon and the sun. |
| 5 | Isaiah 24:14–16 | They raise their voices, they shout for joy; from the west they proclaim the majesty of the LORD. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֶשָּׂ֥א, 'e.Sa'generated
The Hebrew word נָשָׂא (nasa') means to lift or raise, and it is used here in the imperfect tense, indicating an action that is ongoing or not yet completed. This word can refer to both literal and figurative lifting, such as lifting oneself up or raising one's status.
In this verse, it captures the act of rising up, particularly in the context of the dawn, suggesting a new beginning or a fresh start. The psalmist uses this imagery to express the idea of ascending to new heights, both physically and spiritually.
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 verse has two main clauses connected by a conditional structure. The first clause is governed by the verb אֶשָּׂ֥א, I will rise, and the second clause by אֶ֝שְׁכְּנָ֗ה, I dwell. This structure emphasizes the actions of rising and settling, framing the psalmist's thoughts on God's presence.
The Hebrew word order places the verbs at the forefront, highlighting the actions of the psalmist as he contemplates his relationship with God in different locations.
Septuagint Backgroundgenerated
The Septuagint translates שָׁ֑חַר as ὄρθρον (orthron), which means 'dawn' or 'morning'. This choice aligns with the Hebrew meaning but also suggests a focus on the time of day as a symbol of new beginnings.
The translation of יָֽם as θαλάσσης (thalassēs) indicates a broad understanding of 'sea', encompassing various large bodies of water, similar to the Hebrew usage.
In plain words — the whole versegenerated
Psalm 139:9 reflects the psalmist's belief that no matter where he goes, whether rising at dawn or settling by the farthest sea, God is always present. This verse emphasizes God's omnipresence and care for His people.
Frequently Asked Questionsgenerated
It symbolizes the act of starting anew or reaching for new heights, suggesting hope and the beginning of a new day.
It represents a place of refuge or the furthest point one might travel, emphasizing that even there, God is present.
It illustrates the belief that God is everywhere, regardless of the physical location, providing comfort and assurance to the believer.
These images convey vastness and new beginnings, highlighting the contrast between light and darkness, and the idea that God's presence transcends all boundaries.
Reflection Questionsgenerated
- How does the imagery of dawn inspire you in your daily life?
- In what ways can you recognize God's presence in your own 'farthest sea'?
- What does it mean to you that God is always with you, no matter where you go?
- How can you apply the assurance of God's omnipresence in challenging situations?
The early church on this verse — how the Fathers read it
Augustine of Hippo reflects on this verse in his exposition, discussing the implications of fleeing from God's presence.
"If I take again my wings right forward, and abide in the utmost parts of the sea" [Psalms 139:9]. So can I flee from Your Face.Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[If] I take the wings of the morning,.... And fly as swift as the morning light to the east, to the extremity of it, as Ben Melech; as far as he could go that way, as swiftly as the wings of the
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I take the wings of the morning, and dwell in the uttermost parts of the sea; If I take the wings of the morning, and dwell in the uttermost parts of the sea - a poetic phrase to express the
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I should flee as swiftly from try presence as the morning light doth, which in an instant scattereth itself from east to west; for the sea being the western border of Canaan, is oft put for the west in Scripture. And wings are poetically ascribed to the morning or morning light here, as they are elsewhere to the sun, as , and to the winds, as 104:3, and to other things of eminent swiftness.
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:9 [If] I take the wings of the morning, [and] dwell in the uttermost parts of the sea;Ver. 9. If I take the wings of the morning] The morning light is diffused in an instant all the whole welkin over. If I could fly never so swiftly from one end of the heaven to the other, saith David, I should be never the nearer. This is a poetic expression. And dwell in the uttermost parts of the sea] Or of the west, whither the sun, setting, is said to hasten and hide himself. The Syriac and Arabic have it, If I take the wings of the eagle and dwell, &c. And of the eagle they write, that when she would change her feathers she falleth down into the sea.
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) If . . .—Literally, I lift wings of dawn I dwell in the end of the sea. The wings of the morning.—This exquisite image suggesting not only the pinions of cloud that seem often to lift the dawn into the sky, but also the swift sailing of the light across the world, may be compared to the “wings of the sun” in Malachi 4:2, and the “wings of the wind” in Psalms 18:10. The uttermost parts of the sea—i.e., to a Hebrew the extreme west. The poet imagines himself darting from east to farthest west, with the rapidity of light.
Read Charles John Ellicott on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges9. If I should lift up the wings of the dawn &c.] If I were to fly with the swiftness of light from the east to the furthest west. The dawn swiftly spreading over the sky, is naturally represented as winged. Cp. ‘wings of the wind,’ Psalms 18:10, ‘wings of the sun,’ Malachi 4:2. The sea, from the position of the Mediterranean to the west of Palestine, denotes the West.
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I take the wings of the morning - literally, “I will take the wings of the morning.” That is, I will take this as a supposable case; I will imagine what would occur, should I be able to take to
Read Albert Barnes on Psalms 139 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Wings of the morning—Wings of the dawn are swift wings, like the early light, which spreads swiftly.
Read Daniel Denison Whedon on Psalms 139 →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
If I rise on the wings of the dawn, if I settle by the farthest sea,
If I take the wings of the dawn, and settle in the uttermost parts of the sea,
If I rise on the wings of the dawn, if I settle by the farthest sea,
If I were to fly away on the wings of the dawn, and settle down on the other side of the sea,
Tyndale line
If I take the wings of the morning, and dwell in the uttermost parts of the sea;
If I take the wings of the morning, And dwell in the uttermost parts of the sea;
If I take the wings of the morning, and dwell in the uttermost parts of the sea;
If I take the wings of the morning, and dwell in the uttermost parts of the sea;
Let mee take the winges of the morning, and dwell in the vttermost parts of the sea:
Strictly literal
[If] I take the wings of the dawn [and] dwell in the uttermost parts of the sea,
I take the wings of morning, I dwell in the uttermost part of the sea,
I take the wings of morning, || I dwell in the uttermost part of the sea,
If I should lift up the wings of the morning-dawn, if I should dwell in the uttermost parts of the sea:
If I fly away on the wings of the morning and go to live in the uttermost parts across the sea,
From the Latin
Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not thou forsake me, lest they should triumph.
Simplified
If I were to fly away on wings of the dawn to the east; if I were to live on the far western shore of the sea,
If I take the wings of the morning, and go to the farthest parts of the sea;
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 reads, "אֶשָּׂ֥א כַנְפֵי־ שָׁ֑חַר אֶ֝שְׁכְּנָ֗ה בְּאַחֲרִ֥ית יָֽם׃" which translates to, "If I rise on the wings of the dawn, if I settle by the farthest sea." The Dead Sea Scrolls (11Q5) present a nearly identical text, reading, "אשאה כנפי שחר אשכונה באחרית ים," which also translates similarly. This indicates strong agreement between these two witnesses. The Septuagint, however, does not provide a direct translation matching the Masoretic Text, as it has a different word order and structure, though it shares some words with the Hebrew text. Overall, the Masoretic Text and the Dead Sea Scrolls align closely, while the Septuagint diverges significantly in its presentation.
אֶשָּׂ֥א כַנְפֵי־ שָׁ֑חַר אֶ֝שְׁכְּנָ֗ה בְּאַחֲרִ֥ית יָֽם׃
3 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.
אשאה כנפי שחר אשכונה באחרית ים
6 words on the leather.
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 139:9
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 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-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
כָּנָף (kanaph) means 'wing' or 'extremity' and can refer to various edges or corners, such as those of a bird, garment, or building. It encompasses meanings like border, corner, and skirt, indicating both physical and metaphorical edges. The word is derived from a root that suggests an edge or extremity.
כָּנָף 109 n.f. wing, extremity
base
H3671 כָּנָף wing, extremity
3671 kanaph kaw-nawf'
from 3670; an edge or extremity; specifically (of a bird or
army) a wing, (of a garment or bed-clothing) a flap, (of the
earth) a quarter, (of a building) a pinnacle:--+ bird, border,
corner, end, feather(-ed), X flying, + (one an-)other,
overspreading, X quarters, skirt, X sort, uttermost part,
wing((-ed)).
see HEBREW for 03670
כָּנָף (ka.naph) — wing.
1) wing, extremity, edge, winged, border, corner, shirt
1a) wing
1b) extremity
1b1) skirt, corner (of garment)
N-fd — Noun common · feminine dual constructHNcfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׁ֫חַר (shachar) means 'dawn' and can refer to both the literal time of day and figuratively or adverbially to concepts of early light or morning. It is derived from a related root, שָׁחַר (H7836), and is used in various contexts to denote the beginning of light.
שַׁ֫חַר n.m. dawn
base
H7837 שַׁ֫חַר dawn
7837 shachar shakh'-ar
from 7836; dawn (literal, figurative or
adverbial):--day(-spring), early, light, morning, whence
riseth.
see HEBREW for 07836
שַׁ֫חַר (sha.char) — dawn.
1) dawn
1a) dawn
1b) at dawn (as adverb)
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular absoluteHNcmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31