Job 38:29 — Word Study
WLCמִבֶּ֣טֶן מִ֭י יָצָ֣א הַקָּ֑רַח וּכְפֹ֥ר שָׁ֝מַיִם מִ֣י יְלָדֽוֹ׃
BSAFrom whosemîy [whose body] wombbeṭen does the iceqerach [frost, frozen water] emergeyâtsâʼ■ Whomîy gives birth toyâlad■ [begets, brings forth] the frostkᵉphôwr [hoary frost, cold mist] ◂from heavenshâmayim [the sky, the heavens above]
| Greek | English | Parsing |
|---|---|---|
| מִבֶּ֣טֶן | from [the] womb of | Preposition, noun common feminine singular construct |
| מִ֭י | whom? | Pronoun |
| יָצָ֣א | does it come forth | Verb, Qal, perfect third person masculine singular |
| הַקָּ֑רַח | the ice | Particle, noun common masculine singular absolute |
| וּכְפֹ֥ר | and [the] frost of | Conjunction, noun common masculine singular construct |
| שָׁ֝מַיִם | heaven | Noun common, masculine plural absolute |
| מִ֣י | who? | Pronoun |
| יְלָדֽוֹ׃ | does he give birth to it | Verb qal perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From whose womb does the ice emerge? Who gives birth to the frost from heaven, |
| KJV | Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? |
| ASV | Out of whose womb came the ice? And the hoary frost of heaven, who hath gendered it? |
| YLT | From whose belly came forth the ice? And the hoar-frost of the heavens, Who hath begotten it? |
| WEB | Whose womb did the ice come out of? Who has given birth to the gray frost of the sky? |
| BBE | Out of whose body came the ice? and who gave birth to the cold mist of heaven? |
Where they part company is in the rendering of כְּפוֹר — see How Translations Differ.
The sentence consists of two main clauses, each posing a question about the origins of natural phenomena.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbיָצָא
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 — Job 38:29
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 Lord Speaks to Jobgenerated
Job 38:29 is part of God's response to Job, where He poses a series of questions that highlight Job's limited understanding of the universe. This section illustrates God's sovereignty over creation, including natural elements like ice and frost, and challenges Job to consider the complexity of the world around him. The questions serve to remind Job of his place in the grand design of creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 38:8 | Who enclosed the sea behind doors when it burst forth from the womb, |
| 2 | Job 6:16 | darkened because of the ice and the inflow of melting snow, |
| 3 | Job 37:10 | By the breath of God the ice is formed and the watery expanses are frozen. |
| 4 | Psalm 147:16–17 | He spreads the snow like wool; He scatters the frost like ashes; |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָצָא, ya.Tza'generated
The verb יָצָא (*ya.Tza'*) means 'to go out' or 'to come forth,' indicating an emergence from a source. It is a common verb used in various contexts throughout the Hebrew Bible, often relating to physical movement or the origin of something.
In this verse, it emphasizes the action of ice emerging from a womb, suggesting a process of birth or creation. The use of this verb in a rhetorical question underscores the mystery of natural phenomena and God's role in their existence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses emerge for יָצָא.
Sentence Structuregenerated
The main verb of the verse is יָצָא, does it come forth, which governs the subject מִי, who. The structure of the verse is built around rhetorical questions, emphasizing the mystery of the origins of ice and frost.
The Hebrew word order places the subject before the verb, highlighting the inquiry into the source of these natural phenomena.
Septuagint Backgroundgenerated
In the Septuagint, יָצָא is rendered as ἐκπορεύεται, which carries a similar meaning of coming forth or emerging. This choice aligns with the Hebrew's emphasis on the origin of ice and frost.
The translation reflects a consistent understanding of the natural processes being questioned, maintaining the rhetorical nature of the original text.
In plain words — the whole versegenerated
Job 38:29 asks about the origins of ice and frost. It questions who is responsible for their emergence from the heavens. This verse highlights the mystery of nature and God's role in creation.
Frequently Asked Questionsgenerated
Job refers to the physical phenomenon of ice, which emerges from the cold conditions of the heavens.
The use of 'womb' metaphorically suggests a source or origin, emphasizing the creative power behind natural elements.
The rhetorical questions serve to illustrate God's sovereignty and the complexity of creation, challenging Job's understanding.
This verse is part of God's response to Job, reminding him of the vastness of creation and God's authority over it, contrasting Job's limited perspective.
Reflection Questionsgenerated
- What natural phenomena do I take for granted, and how can I appreciate their complexity?
- How does understanding the origins of creation affect my view of God?
- In what ways can I recognize the mystery of life and creation in my daily experiences?
- How can I respond to challenges in my life with humility, acknowledging the vastness of God's creation?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, such as those by Gregory the Dialogist, explore its implications regarding faith and understanding of God's creation.
Out of whose womb came the ice, and the frost from heaven, who hath gendered it? For what else do we understand by 'frost' or 'ice,' but the hearts of the Jews frozen and bound with the torpor of unbelief? Who formerly by the receiving of…Early Church Fathers on Job 38 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 38:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOut of whose womb came the ice?.... The parent of the rain and dew is the parent of the ice also, and he only; it is therefore called "his ice", his child, his offspring, Psalms 147:17.
Read John Gill on Job 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOut of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? (Job 37:10.)
Read Robert Jamieson on Job 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat man either can produce them, or doth fully understand where or how they are engendered? For philosophers speak of these things only by guess, and the reasons which some assign for them are confuted by others; and so they will confute one another to the end of the world, and prove nothing solidly but their own ignorance and the reasonableness of these questions.
Read Matthew Poole on Job 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 38:29 Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?Ver. 29. Out of whose womb came the ice] Indeed of ice and water is said in a sense, Mater me genuit: eadem mox gignitur ex me. But these creatures are not produced by causes which are constant and invariable in nature, as human generation is, but they proceed from God’ s pure and simple free will. And the hoary frost of heaven, who hath gendered it?] Out of the heaven, that is, out of the lower region of the air, cometh the matter of it, but God maketh it. Naturalists say that the hoar frost is a vapour congealed by a cold wind in cold places of the lower region of the air; as in winter we see the…
Read John Trapp on Job 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Out of whose womb came the ice?] ICE is a solid, transparent, and brittle body, formed of water by means of cold. Some philosophers suppose that ice is only the re-establishment of water in its natural state; that the mere absence of fire is sufficient to account for this re-establishment; and that the fluidity of water is a real fusion, like that of metals exposed to the action of fire; and differing only in this, that a greater portion of fire is necessary to one than the other. Ice, therefore, is supposed to be the natural state of water; so that in its natural state water is solid, and becomes fluid only by the action of fire, as solid metallic bodies are brought into a state…
Read AdamClarke on Job 38 →CambridgeThe Cambridge Bible for Schools and Colleges29. who hath gendered it] Rather, brought it forth, or borne it (Isaiah 49:21), as the parallelism of the first clause requires.
Read Cambridge on Job 38 →Albert Barnes1798–1870Barnes' Notes on the BibleOut of whose womb came the ice? - That is, who has caused or produced it? The idea is, that it was not by any human agency, or in any known way by which living beings were propagated.
Read Albert Barnes on Job 38 →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
From whose womb does the ice emerge? Who gives birth to the frost from heaven,
Whose womb did the ice come out of? Who has given birth to the gray frost of the sky?
From whose womb does the ice emerge? Who gives birth to the frost from heaven,
From whose womb does the ice emerge, and the frost from the sky, who gives birth to it,
Tyndale line
Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
Out of whose womb came the ice? And the hoary frost of heaven, who hath gendered it?
Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
Out of whose wombe came the yee? who hath ingendred the frost of the heauen?
Strictly literal
Out of whose womb cometh the ice? and the hoary frost of heaven, who bringeth it forth?
From whose belly came forth the ice? And the hoar-frost of the heavens, Who hath begotten it?
From whose belly came forth the ice? And the hoarfrost of the heavens, || Who has begotten it?
Out of whose womb cometh forth the ice? and the hoary frost of heaven—who giveth birth to it?
Out of whose womb did the ice come? Who bore the white frost out of the sky?
From the Latin
Out of whose womb came the ice; and the frost from heaven who hath gendered it?
Simplified
Who was the mother of ice? Does the frost of the air have a mother?
Out of whose body came the ice? and who gave birth to the cold mist of heaven?
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 and the Septuagint largely agree in their wording for Job 38:29. The Septuagint matches seven of the eight words from the Hebrew text, indicating a close relationship between the two traditions in this verse.
מִבֶּ֣טֶן מִ֭י יָצָ֣א הַקָּ֑רַח וּכְפֹ֥ר שָׁ֝מַיִם מִ֣י יְלָדֽוֹ׃
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.
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 Job 38:29
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 בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
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…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
קֶ֫רַח (qerach) refers to ice and frost, describing smooth, cold forms like ice crystals. It is derived from the root meaning 'bald' or 'smooth.' The term encompasses frost, ice, and by extension, rock crystal. It appears in contexts relating to cold weather phenomena.
קֶ֫רַח n.m. frost, ice
base
H7140 קֶ֫רַח
7140 qerach keh'-rakh
or qorach {ko'-rakh}; from 7139; ice (as if bald, i.e.
smooth); hence, hail; by resemblance, rock crystal:--crystal,
frost, ice.
see HEBREW for 07139
קֶ֫רַח (qe.rach) — ice.
1) frost, ice, ice crystal
1a) frost (of night)
1b) ice
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
is (qerach): Ice is almost unknown in Palestine and Syria except on the highest mountains. At moderate heights of less than 4,000 ft. a little ice may form during the night in winter, but the warm rays of the sun melt it the next day. A great quantity of snow is packed away in caves in the mountains during the winter, and is thus preserved for use in the summer months. The word is found in the Bible in three places where it describes God's power. "Out of whose womb came the ice? And the .... frost" (Job 38:29); "By the breath of God ice is given" (Job 37:10); "He casteth forth his ice like morsels" (Ps 147:17).
Ice
Frequently mentioned (Job 6:16; 38:29; Ps. 147:17, etc.). (See CRYSTAL.)
כְּפוֹר (kefor) refers to both a 'bowl' and 'hoar frost.' It is derived from a root meaning 'cover,' suggesting a connection to items that hold or contain. The term appears in contexts related to temple vessels and natural phenomena, specifically frost as a covering on the ground.
כְּפוֹר n.m. bowl of gold or silver, used in the temple (late)
base
כְּפוֹר n.m. hoar frost
base
H3713a כְּפוֹר bowl H3713b כְּפוֹר hoar frost
3713 kphowr kef-ore'
from 3722; properly, a cover, i.e. (by implication) a tankard
(or covered goblet); also white frost (as covering the
ground):--bason, hoar(-y) frost.
see HEBREW for 03722
כְּפוֹר (ke.phor) — bowl.
bowl, basin
כְּפוֹר (ke.phor) — frost.
hoar frost, frost
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
hev'-'n.
See ASTRONOMY.
Heaven
(1.) Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), “the eagles of heaven” (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. Raki’a , Authorized Version, firmament. [FIRMAMENT] Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) Marom , used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) Shechakim , "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression "third heaven," (
In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28.
In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms