Psalm 48:7
Parallel Verses
English Standard Version
By the east wind you shattered the ships of Tarshish.

King James Bible
Thou breakest the ships of Tarshish with an east wind.

American Standard Version
With the east wind Thou breakest the ships of Tarshish.

Douay-Rheims Bible
With a vehement wind thou shalt break in pieces the ships of Tharsis.

English Revised Version
With the east wind thou breakest the ships of Tarshish.

Webster's Bible Translation
Thou breakest the ships of Tarshish with an east wind.

Psalm 48:7 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 48:2-9) Viewed as to the nature of its subject-matter, the Psalm divides itself into three parts. We begin by considering the three strophes of the first part. The middle strophe presents an instance of the rising and falling caesural schema. Because Jahve has most marvellously delivered Jerusalem, the poet begins with the praise of the great King and of His Holy City. Great and praised according to His due (מהלּל as in Psalm 18:4) is He in her, is He upon His holy mountain, which there is His habitation. Next follow, in Psalm 48:3, two predicates of a threefold, or fundamentally only twofold, subject; for ירכּתי צפון, in whatever way it may be understood, is in apposition to הר־ציּון. The predicates consequently refer to Zion-Jerusalem; for קרית מלך רב is not a name for Zion, but, inasmuch as the transition is from the holy mountain to the Holy City (just as the reverse is the case in Psalm 48:2), Jerusalem; ὅτι πόλις ἐστὶ τοῦ μεγάλου βασιλέως, Matthew 5:35. Of Zion-Jerusalem it is therefore said, it is יפה נוף, beautiful in prominence or elevation (נוף from נוּף, Arabic nâfa, nauf, root נף, the stronger force of נב, Arab. nb, to raise one's self, to mount, to come sensibly forward; just as יפה also goes back to a root יף, Arab. yf, wf, which signifies "to rise, to be high," and is transferred in the Hebrew to eminence, perfection, beauty of form), a beautifully rising terrace-like height;

(Note: Luther with Jerome (departing from the lxx and Vulgate) renders it: "Mount Zion is like a beautiful branch," after the Mishna-Talmudic נוף, a branch, Maccoth 12a, which is compared also by Saadia and Dunash. The latter renders it "beautiful in branches," and refers it to the Mount of Olives.)

and, in the second place, it is the joy (משׂושׂ) of the whole earth. It is deserving of being such, as the people who dwell there are themselves convinced (Lamentations 2:15); and it is appointed to become such, it is indeed such even now in hope, - hope which is, as it were, being anticipatorily verified. but in what sense does the appositional ירכּתי צפון follow immediately upon הר־ציּון? Hitzig, Ewald, Hengstenberg, Caspari (Micha, p. 359), and others, are of opinion that the hill of Zion is called the extreme north with reference to the old Asiatic conception of the mountain of the gods - old Persic Ar-bur'g (Al-bur'g), and also called absolutely hara or haraiti,

(Note: Vid., Spiegel, Erân, S. 287f.)

old Indian Kailâsa and Mêru

(Note: Vide Lassen, Indische Alterthumskunde, ii.847.)

- forming the connecting link between heaven and earth, which lay in the inaccessible, holy distance and concealment of the extreme north. But the poet in no way betrays the idea that he applies this designation to Zion in an ideal sense only, as being not inferior to the extreme north (Bertheau, Lage des Paradieses, S. 50, and so also S. D. Luzzatto on Isaiah 14:13), or as having taken the place of it (Hitzig). That notion is found, it is true, in Isaiah 14:13, in the mouth of the king of the Chaldeans; but, with the exception of the passage before us, we have no trace of the Israelitish mind having blended this foreign mythological style of speech with its own. We therefore take the expression "sides of the north" to be a topographical designation, and intended literally. Mount Zion is thereby more definitely designated as the Temple-hill; for the Temple-hill, or Zion in the narrower sense, formed in reality the north-eastern angle or corner of ancient Jerusalem. It is not necessarily the extreme north (Ezekiel 38:6; Ezekiel 39:2), which is called ירכתי צפון; for ירכּתים are the two sides, then the angle in which the two side lines meet, and just such a northern angle was Mount Moriah by its position in relation to the city of David and the lower city.

Psalm 48:7 Parallel Commentaries

Treasury of Scripture Knowledge


Ezekiel 27:25,26 The ships of Tarshish did sing of you in your market: and you were replenished, and made very glorious in the middle of the seas...


1 Kings 22:48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.

Isaiah 2:16 And on all the ships of Tarshish, and on all pleasant pictures.


Jeremiah 18:17 I will scatter them as with an east wind before the enemy; I will show them the back, and not the face, in the day of their calamity.

Cross References
1 Kings 10:22
For the king had a fleet of ships of Tarshish at sea with the fleet of Hiram. Once every three years the fleet of ships of Tarshish used to come bringing gold, silver, ivory, apes, and peacocks.

1 Kings 22:48
Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go, for the ships were wrecked at Ezion-geber.

Psalm 72:10
May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts!

Isaiah 60:9
For the coastlands shall hope for me, the ships of Tarshish first, to bring your children from afar, their silver and gold with them, for the name of the LORD your God, and for the Holy One of Israel, because he has made you beautiful.

Jeremiah 18:17
Like the east wind I will scatter them before the enemy. I will show them my back, not my face, in the day of their calamity."

Ezekiel 27:25
The ships of Tarshish traveled for you with your merchandise. So you were filled and heavily laden in the heart of the seas.

Ezekiel 27:26
"Your rowers have brought you out into the high seas. The east wind has wrecked you in the heart of the seas.

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