Psalms 18:10 — Word Study
WLCוַיִּרְכַּ֣ב עַל־ כְּ֭רוּב וַיָּעֹ֑ף וַ֝יֵּ֗דֶא עַל־ כַּנְפֵי־ רֽוּחַ׃
BSAto stretchnâṭâh heavenshâmayim to go downyârad cloudʻărâphel underneathtachath footregel
| Greek | English | Parsing |
|---|---|---|
| וַיִּרְכַּ֣ב | and he rode | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| כְּ֭רוּב | a cherub | Noun common, masculine singular absolute |
| וַיָּעֹ֑ף | and he flew | Verb, Qal, sequential imperfect third person masculine singular |
| וַ֝יֵּ֗דֶא | and he soared | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| כַּנְפֵי־ | [the] wings of | Noun common, feminine dual construct |
| רֽוּחַ׃ | [the] wind | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He mounted a cherub and flew; He soared on the wings of the wind. |
| KJV | And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. |
| ASV | And he rode upon a cherub, and did fly; Yea, he soared upon the wings of the wind. |
| YLT | And He rideth on a cherub, and doth fly, And He flieth on wings of wind. |
| WEB | He rode on a cherub, and flew. Yes, he soared on the wings of the wind. |
| BBE | And he went in flight through the air, seated on a storm-cloud: going quickly on the wings of the wind. |
Where they part company is in the rendering of וַיָּעֹ֑ף — see How Translations Differ.
The verse consists of one main clause followed by two subordinate actions, illustrating a sequence of divine movement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטָה
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 18:10
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 — God's Majesty and Powergenerated
Psalm 18:10 is part of a larger psalm that celebrates God's deliverance and might. The psalmist uses vivid imagery to convey how God intervenes in the world, emphasizing His sovereignty over creation. This verse specifically highlights God's dynamic and powerful presence, riding upon a cherub and soaring on the wind, which reflects His authority and ability to act in the midst of chaos.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 99:1 | The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake! |
| 2 | 2 Samuel 22:11–12 | He mounted a cherub and flew; He soared on the wings of the wind. |
| 3 | Ezekiel 1:5–14 | and within it was the form of four living creatures. And this was their appearance: They had a human form, |
| 4 | Ezekiel 10:20–22 | These were the living creatures I had seen beneath the God of Israel by the River Kebar, and I knew that they were cherubim. |
| 5 | Psalm 104:3 | laying the beams of His chambers in the waters above, making the clouds His chariot, walking on the wings of the wind. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כְּרוּב, Ke.ruvgenerated
The word כְּרוּב (kerub) refers to a cherub, an angelic being often depicted as a guardian of sacred spaces, such as the Garden of Eden and the Ark of the Covenant. In this context, it emphasizes God's majestic and divine nature, suggesting that He commands powerful celestial beings.
The use of כְּרוּב in this verse illustrates the theme of divine protection and authority, as cherubim are associated with God's presence and glory. The imagery of God riding a cherub conveys His sovereignty and the idea that He is not distant but actively engaged in the affairs of the world.
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 verbs in this verse are וַיִּרְכַּ֣ב, and he rode, וַיָּעֹ֑ף, and he flew, and וַ֝יֵּ֗דֶא, and he soared. The structure illustrates a series of actions that God performs, emphasizing His dynamic movement.
The verse begins with the action of riding a cherub, followed by two additional actions that describe God's flight and speed, creating a rhythm that highlights His power and majesty.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַיִּרְכַּ֣ב is rendered as ἔκλινεν, which means 'he leaned' or 'he inclined.' This choice suggests a more intimate action of God engaging with the cherub, emphasizing His closeness to the heavenly beings.
The translation reflects a different nuance of God's movement, focusing on His readiness to act rather than merely riding, which may imply a more relational aspect of His interaction with creation.
In plain words — the whole versegenerated
Psalm 18:10 describes how God rides a cherub and flies on the wind. This imagery shows God's power and presence as He moves swiftly and majestically. The verse emphasizes His authority over creation and His active role in the world.
Frequently Asked Questionsgenerated
It signifies God's sovereignty and power, illustrating how He commands angelic beings to act on His behalf.
Flying represents speed and authority, indicating that God can move swiftly and decisively in the world.
Cherubs are often depicted as guardians of sacred spaces and symbols of God's presence and glory.
The wind symbolizes God's breath and spirit, representing His active presence and power in creation.
Reflection Questionsgenerated
- How does the imagery of God riding a cherub influence your understanding of His power?
- In what ways do you see God's presence in your life, similar to how He is described in this verse?
- What does the concept of God soaring on the wind mean to you personally?
- How can you reflect God's majesty in your own actions and decisions?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of God's majesty and incarnation. Their insights are included here.
Secretly and with mysterious reckoning he represents his incarnation through [images of] darkness and thick clouds. At last he returns to the same place from whence he had set forth: and he ascends into the heavens with the cherubim and…Early Church Fathers on Psalms 18 →
"And He mounted above the cherubim, and did fly" [Psalms 18:10].Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he rode upon a cherub, and did fly,.... The Targum renders it in the plural number, "cherubim"; and so the Septuagint, Syriac, and Arabic versions; and by whom may be meant, either the angels,
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. He rode upon a cherub - see note, Ezekiel 1:6.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon a cherub; or, upon the cherubims, by an enallage of number; that is, upon the angels, who are so called, , who are also called God’ s chariots, , upon which he is said to sit and ride; all which is not to be understood grossly, but only to note God’ s using of the ministry of angels in raising such storms and tempests as are here described. Upon the wings of the wind; as swiftly as the wind. He came to my rescue with all speed.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.Ver. 10. And he rode upon a cherub] Which word hath affinity with rechub, a chariot. Hereby is noted God’ s swiftness in coming to succour David. He waits to be gracious, and when it is a fit season he comes leaping and skipping over the mountains of Bether or division, all lets and impediments. Gabriel came to Daniel with weariness of flight, Daniel 9:21. He did fly upon the wings of the wind] For, by the ministry of angels, God raiseth and stilleth the winds (Vatablus).
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Cherub.—See Exodus 25:19. This passage alone would show how naturally the idea of winged attendants on the Divine Being grew out of the phenomena of cloud and storm. No doubt many features of the developed conception were derived from contact with Assyrian art, but for the poetry of this passage we have only to think of those giant pinions into which cloud so often shapes itself, this clause being in close parallelism with “wings of the wind.” The variation in Samuel, “appeared” for “did fly,” is, no doubt, a transcriber’s error. For the picture we may compare Oceanus’ approach in Prometheus Vinctus:—“On the back of the quick-winged bird I glode, And I bridled him in With the will of a…
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He rode upon a cherub, and did fly] - That is, as it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and by the ministry of angels guided the course of it, and drove it on with such an impetuous force as nothing could withstand. He 'rides in the whirlwind and directs the storm.' Angels are in a peculiar sense the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See…
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges10. As the Shechinah, or mystic Presence of Jehovah in the cloud of glory, rested over the cherubim which were upon the “Mercy-seat” or covering of the ark (2 Samuel 6:2; Psalms 80:1; Hebrews 9:5), so here Jehovah is represented “riding upon a cherub,” as the living throne on which He traverses space. The Cherubim appear in Scripture (a) as the guardians of Paradise (Genesis 3:24): (b) as sculptured or wrought figures in the Tabernacle and Temple (Exodus 25:17-22; Exodus 26:1; 1 Kings 6:23 ff; 1 Kings 7:29; 1 Kings 7:36): (c) in prophetic visions as the attendants of God (Ezekiel 10:1 ff.; cp. Ezekiel 1; Isaiah 6; Revelation 4). The Cherubim of the Tabernacle and Temple seem to have been…
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he rode upon a cherub - Compare Isaiah 14:13, note; Isaiah 37:16, note.
Read Albert Barnes on Psalms 18 →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
He mounted a cherub and flew; He soared on the wings of the wind.
He rode on a cherub, and flew. Yes, he soared on the wings of the wind.
He mounted a cherub and flew; He soared on the wings of the wind.
He mounted a winged angel and flew; he glided on the wings of the wind.
Tyndale line
And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
And he rode upon a cherub, and did fly; Yea, he soared upon the wings of the wind.
And he rode upon a cherub, and did fly, yea, he flew swiftly upon the wings of the wind.
And he rode upon a cherub, and flew; yes, he flew upon the wings of the wind.
And he rode vpon Cherub and did flie, and he came flying vpon the wings of the winde.
Strictly literal
And he rode upon a cherub and did fly; yea, he flew fast upon the wings of the wind.
And He rideth on a cherub, and doth fly, And He flieth on wings of wind.
And He rides on a cherub, and flies, || And He flies on wings of wind.
(18:11) And he rode upon a cherub, and flew along, and he flitted by upon the wings of the wind.
He rode on a cherub and flew; he glided on the wings of the wind.
From the Latin
The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.
Simplified
Riding on an angel he flew, swooping on the wings of the wind.
And he went in flight through the air, seated on a storm-cloud: going quickly on the wings of the wind.
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: וַיִּרְכַּ֣ב עַל־ כְּ֭רוּב וַיָּעֹ֑ף וַ֝יֵּ֗דֶא עַל־ כַּנְפֵי־ רֽוּחַ׃. The Septuagint matches seven of the eight words but presents them in a different order, reflecting its own syntactical structure. The Dead Sea Scrolls fragments mostly align with the Masoretic Text but contain some restored words, indicating that the core message has remained consistent across these witnesses.
וַיִּרְכַּ֣ב עַל־ כְּ֭רוּב וַיָּעֹ֑ף וַ֝יֵּ֗דֶא עַל־ כַּנְפֵי־ רֽוּחַ׃
7 of the 8 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.
[ויט] [שמים] [וירד] [וערפל] תחת רגלי׳ו
6 words of the verse are on this fragment — 1 partly restored, 4 supplied entire by an editor.
[ויט] שמים [וירד] [וערפל] תחת [רגלי׳ו]
6 words of the verse are on this fragment — 2 partly restored, 4 supplied entire by an editor.
[ויט] שמים וירד וערפל [תחת] [רגלי׳ו]
6 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
[ויט] שמים וירד [וערפל] [תחת] [רגלי׳ו]
6 words of the verse are on this fragment — 1 partly restored, 4 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 18:10
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.
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
כְּרוּב (kerub) refers to a cherub, an angelic being associated with guarding the Garden of Eden, flanking God's throne, and appearing as an image over the Ark of the Covenant. The term is of uncertain derivation and is used in both singular and plural forms (cherubim). Various texts, including Ezekiel, describe their roles and appearances.
כְּרוּב 91 n.m. cherub
the living chariot of the theophanic God
as guards of the garden of Eden
as the throne of Yahweh Sabaoth
P gives an account
K and Ch describe the cherubim of the temple
Ezekiel describes the cherubim
base
H3742 כְּרוּב cherub
3742 kruwb ker-oob'
of uncertain derivation; a cherub or imaginary
figure:--cherub, (plural) cherubims.
כְּרוּב (ke.ruv) — cherub.
1) cherub, cherubim (pl)
1a) an angelic being
1a1) as guardians of Eden
1a2) as flanking God's throne
1a3) as an image form hovering over the Ark of the Covenant
1a4) as the chariot of Jehovah (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ke'-rub (kerubh, Cheroub, Charoub): A place in Babylonia from which people whose genealogies had fallen into confusion went up at the return from exile (Ezr 2:59; Ne 7:61); unidentified. In 1 Esdras 5:36 we read "Charaathalan leading them, and Allar," a phrase that seems to have arisen through confusion of the names in the passages cited above.
Cherub
Plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31). God promised to commune with Moses “from between the cherubim” (25:22). This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In…
apparently a place in Babylonia from which some persons of doubtful extraction returned to Judea with Zerubbabel. (Ezra 2:59; Nehemiah 7:61)
Plural CHERUBIM, an order of celestial beings or symbolical representations often referred to in the Old Testament and in the book of Revelation. The cherubim are variously represented as living creatures, Eze 1:1-28 Re 4:1-11; or as images wrought in tapestry, gold, or wood, Ex 36:35 37:7 Eze 41:25; as having one, two, or four faces, Ex 25:20 Eze 10:14 41:18; as having two, four, or six wings, 1Ki 6:27 Eze 1:6 Re…
עוּף (uwph) is a Hebrew verb primarily meaning 'to fly,' with various nuances including hovering and fleeing. It can also imply covering or dimness, as seen in the related noun תְּעֻפָה (teʾuphah), which refers to gloom. The word appears in different forms, such as Qal and Hiphil, indicating various actions related to flight.
עוּף vb. fly
Qal
fly, of birds
hover (protectingly)
fly away
Hiph. dost thou cause thine eyes to fly
Pō‛l.
fly about, to and fro
cause to fly to and fro, brandish
Hithpō‛l. like a bird their glory shall fly away
H5774a עוּף fly H5774b תְּעֻפָה n. f. id. [מוּעָף]
5774 `uwph oof
a primitive root; to cover (with wings or obscurity); hence
(as denominative from 5775) to fly; also (by implication of
dimness) to faint (from the darkness of swooning):--brandish,
be (wax) faint, flee away, fly (away), X set, shine forth,
weary.
see HEBREW for 05775
עוּף (uph) — to fly.
v
1) to fly, fly about, fly away
1a)(Qal)
1a1) to fly, hover
1a2) to fly away
1b) (Hiphil) to cause to fly, light upon
1c) (Polel)
1c1) to fly about or to and fro
1c2) to cause to fly to and fro, brandish
1d) (Hithpolel) to fly away
2) (Qal) to cover, be dark
תְּעֻפָה (te.u.phah) — gloom.
gloom
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּאָה (da'ah) is a primitive root meaning to fly swiftly or dart through the air. The entries consistently emphasize its connotation of rapid movement, particularly in the context of flying. There are no significant disagreements among the lexicons regarding its meaning.
[דָּאָה] vb. fly swiftly, dart through
base
H1675 [דָּאָה] fly swiftly, dart through
1675 da'ah daw-aw'
a primitive root; to dart, i.e. fly rapidly:--fly.
דָּאָה (da.ah) — to fly.
1) to fly fast, fly swiftly, dart through the air
1a) (Qal) to fly swiftly, dart
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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)
HNcfdc — 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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcfsa — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…