Original Word: שָׁמַיִם
Part of Speech: Noun Masculine
Transliteration: shamayim
Pronunciation: shah-MAH-yeem
Phonetic Spelling: (shaw-mah'-yim)
KJV: air, X astrologer, heaven(-s)
NASB: heaven, heavens, sky, highest heavens, heavenly, heaven and the highest, compass
Word Origin: [from an unused root meaning to be lofty]

1. the sky (as aloft
2. 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, astrologer, heavens

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).

Word Origin
from an unused word
Definition
heaven, sky
NASB Translation
astrologers* (1), compass (1), earth (1), heaven (191), heaven and the highest (2), heaven and the highest heavens (1), heaven of heavens (1), heavenly (3), heavens (151), heavens and the highest (1), highest heaven (1), highest heaven (1), highest heavens (4), horizons (1), other* (1), sky (50).

[שָׁמַי] noun masculine^{Deuteronomy 33:28} only plural שָׁמַ֫יִם₄₂₁ (Sta^{§324 a}) heavens, sky (Late Hebrew id.; Assyrian šamû plural šamê, šamûtu, also šamâmu, compare Phoenician שמם; Sabean סמה Hom^{Chr 46, 124}; Arabic Ethiopic Aramaic שְׁמַיָּא ; Palmyrene, Nabataean שמ(י)ן in proper name (compounded with בעל) Lzb¹⁵³ GACooke⁴⁵; on plural form see Ba^{ZMG xiii (1888), 341 f.}); — absolute ׳שׁ Genesis 1:1 +, מָ֑יִם- Genesis 2:4 +; הַשָּׁמַ֫יְמָה Exodus 9:8 +; construct שְׁמֵי Deuteronomy 10:14 9t.; suffix שָׁמֶיךָ Psalm 8:4 2t., שָׁמָיו Deuteronomy 33:28, שְׁמֵיכֶם Leviticus 26:19, with verb plural, Hosea 2:23; —

1. a. visible heavens, sky, where stars, etc., are Judges 5:20; Genesis 15:5 (J), Deuteronomy 4:19; Genesis 1:14,15,17 (P), hence ׳כּוֺכְבֵי הַשּׁ Genesis 22:17 (JE) = 9 t. (usually as countless), ׳(כָּלֿ) צְבָא הַשּׁ Deuteronomy 4:19; Jeremiah 8:2 + ( ׳צ

1c; rarely of angels, ׳צ

1b; before which fowl fly Genesis 1:20 (P), compare Deuteronomy 4:17; Jeremiah 8:7; Proverbs 30:19, ׳עוֺף הַשּׁ Genesis 2:19 (J), Genesis 1:19 (P) + (עוֺף 1), ׳צִמֹּר שׁ Psalm 8:9, ׳נִשְׁרֵי שׁ Lamentations 4:19; as רָקִיע (q. v.) Genesis 1:8 (P), Psalm 19:2, with waters beneath and above Genesis 1:9 (P, compare Genesis 1:7), Psalm 148:4, darkened with clouds 1 Kings 18:45, cleared by wind Job 26:13; whence comes rain Genesis 8:2 (J), Judges 5:4; Deuteronomy 11:11 +, and dew Genesis 27:28 (J), Genesis 27:39 (E), Deuteronomy 33:28 (poem) +. compare ׳בִּרְכֹת שׁ Genesis 49:25 (poem in J), ׳מֶגֶר שׁ Deuteronomy 33:13 (poem), but also (destructive) fire 2 Kings 1:10 (twice in verse); Job 1:16 + (see also 2a below); ׳הֹבְרֵישׁ Isaiah 47:13, i.e. astrologers, compare ׳אוֺתוֺתהַשּׁ Jeremiah 10:2; as high Genesis 11:4 (J), Amos (:2(opposed to שְׁאוֺל), Genesis 11:6 (opposed to אֶרֶץ) +, ׳עַדלֵֿב הַשּׁ Deuteronomy 4:11;as over all the earth, ׳תַּחַת (כָּלֿ)הַשּׁ Genesis 6:17; Genesis 7:19 (both P), Deuteronomy 2:25; Ecclesiastes 1:13 ׳מִתַּחַת וגו (of extermination) Exodus 17:14 (E), Deuteronomy 7:24; Deuteronomy 9:14 +; specifically of Israel, שָׁמֶיךָ Deuteronomy 28:23, שְׁמֵיכֶם Leviticus 26:19 (H); וּבֵין הָאָרֶץ ׳בֵּין הַשּׁ 2 Samuel 18:9 (hung from tree), 1 Chronicles 21:16 (of angel), compare Ezekiel 8:3 (Ezekiel in vision), Zechariah 5:9 (flying ephah); וְעַדקְֿצֵה ׳מִקְּצֵה הַשּׁ ׳הַשּׁ of limits of horizon Deuteronomy 4:32, compare Deuteronomy 30:4; Nehemiah 1:9; Psalm 19:7 as made by God Jeremiah 51:15 (opposed to תֵּבֵל), Psalm 8:4 #NAME? Deuteronomy 11:21; Job 14:12; Psalm 89:30; especiallyוְ(הָ)אָרֶץ ׳(הַ)שּׁ = universe (compare in Sabean, SabDenkm^{No.41.42, l.3}) Deuteronomy 3:24 Genesis 1:1 (P) + (especially Deuteronomy, Isa², Psalms), + הַיָם Exodus 20:11; Haggai 2:6, etc., + מַיִם מִתַּחַת לָאָרֶץ Exodus 20:4= Deuteronomy 5:8,.compare Proverbs 30:4, etc.; opposed to תְּהוֺם Proverbs 8:27 (+ אֶרֶץ Proverbs 8:29) חֲרָשִׁים וְהָאָרֶץ חֲרָשָׁה ׳שׁ as part of future glory Isaiah 65:17; Isaiah 66:22.

b. phrases are: ׳אֲרֻבּוֺת הַשּׁ (letting rain through) Genesis 7:11; Genesis 8:2 (P), Malachi 3:10 (figurative), compare ׳בַּשּׁ ׳א ׳הֲיַעֲשֶׂה י 2 Kings 7:2,19, so ׳דַּלְתֵי שׁ Psalm 78:23 (for manna), compare ׳דְָּגַן שׁ, Psalm 78:24, ׳לֶחֶם שׁ Psalm 105:40; ׳מוֺסְדוֺת הַשּׁ 2 Samuel 22:8 ("" הָאָרֶץ; in "" Psalm 18:8 חָרִים ׳מ), ׳עַמּוּרֵי שׁ Job 26:11, ׳חוּג שׁ Job 22:14; towards the sky is הַשָּׁמַ֫יְמָה Joshua 8:20(J), Exodus 9:8,10 (P), Job 2:12; Judges 13:20; Judges 20:40; 2Chronicles 6:13; עַלהַֿשָּׁמַיִם Exodus 9:22,23; Exodus 10:21,22(all E), ׳אֶלשֿׁ Deuteronomy 32:40 (poem), Daniel 12:7, ׳שׁ alone 1 Kings 8:22,54; Job 35:5; Proverbs 23:5.

2. a. as abode of God (׳י) 1 Kings 8:30,32 #NAME? Psalm 2:3; Isaiah 66:1, etc., compare ׳רֹכֵבשׁ Deuteronomy 33:26(poem), Psalm 68:34, whence he rains brimstone Genesis 19:24 (J), bread Exodus 16:4 (E), compare Nehemiah 9:15, casts hailstones Joshua 11:11 (E), talks with Israel Exodus 20:22 (E; Gi Exodus 20:19) +, compare Genesis 21:17; Genesis 22:11,15 (E), looks down Deuteronomy 26:15 +, hears his people Psalm 20:7+ 10 t. Chronicles, etc.; he thunders ׳בַּשּׁ 1 Samuel 2:10; Psalm 18:14,"" ׳מִןשֿׁ 2 Samuel 22:14; he bends (נטה) ׳שׁ to come down 2 Samuel 22:10= Psalm 18:10, compare Psalm 144:5 and (rend) Isaiah 63:19; ׳נִמְּתְּחוּ הַשּׁ Ezekiel 1:1 in vision of God, compare ׳שַׁעַר הַשּׁ Genesis 28:17 (E; + בֵּית אֱלֹהִים); though even ׳שְׁמֵי הַשּׁ the highest heuvens cannot hold him Deuteronomy 10:14; 1 Kings 8:27; 2Chron 6:18, 2 Chron 2:5; Nehemiah 9:6; Psalm 148:4, שְׁמֵי שְׁמֵיקֶֿדֶם Psalm 68:34; he is called ׳אֱלֹהֵי הַשּׁ (post-exilic title) Ezra 1:2 2Chronicles 36:23; + 11 t. Ezra Nehemiah; Jonah 1:9 (compare Aramaic, Daniel 2:18,19,37,44; in Genesis 24:7 add with ᵐ5 וֵאלֹהֵי הָאָרֶץ, as Genesis 24:3), ׳אֵלהַֿשׁ Psalm 136:26; his sword is ׳בַּשׁ Isaiah 34:5, but also his חֶסֶד Psalm 36:6, צֶדֶק Psalm 85:12, אֱמוּנָח Psalm 89:3, his word fixed Psalm 119:89. — ׳שׁ are שָׁמָיו (of Israel) Deuteronomy 33:28 (poem), שְׁמֵיכֶם Leviticus 26:19; שָׁמֶיךָ Psalm 8:4; Psalm 144:5, ׳שְׁמֵי י Lamentations 3:66, קָדְשׁוֺ ׳שׁ Psalm 20:7.

b. Elijah taken up ׳הַשּׁ in whirlwind 2 Kings 2:1, compare 2 Kings 2:11.

3 ׳הַשּׁ personified in various relations Isaiah 1:2; Jeremiah 2:12; Job 15:15; Psalm 19:2; Psalm 50:6 = Psalm 97:6; Psalm 89:6; Psalm 148:4.

4 מְלֶכֶת ׳הַשּׁ see ׳מ p. 573.

I, II. שַׁמָּה see שׁמם. שָׂ֫מָּה see שָׁם.

[שְׁמַ֫יִן] noun masculine plural heavens (Biblical Hebrew [שָׁמַי], שָׁמַיִם, √ שׁמה); — always emphatic שְׁמַיָּא:

1 visible sky Jeremiah 10:11; Daniel 4:8; Daniel 4:10; Daniel 4:17; Daniel 4:19; Daniel 4:20; Daniel 4:27; Daniel 4:28; ׳עוֺף שׁ Daniel 2:38; ׳צִמֲּרֵי שׁ Daniel 4:9; Daniel 4:18; ׳טַל שׁ Daniel 4:12; Daniel 4:20; Daniel 4:22; Daniel 4:30; Daniel 5:21; ׳רוּחֵי שׁ Daniel 7:2 winds of the sky; ׳עֲנָנֵי שׁ Daniel 7:13; heavens + earth = universe Jeremiah 10:11, where God shews signs Daniel 6:28.

2heavens as abode of God Daniel 2:28; Daniel 4:31, hence, figurative, as ruling Daniel 4:23 (׳שׁ sometimes = God in Late Hebrew, J, Aramaic, D^{Worte Jesu 179; Eng.Tr.218 f.}); as abode of angels Daniel 4:32 (Dr); elsewhere in phrase ׳אֱלָהּ שׁ Daniel 2:18,19,37,44; Ezra 5:11; Ezra 5:12; Ezra 6:9; Ezra 6:10; Ezra 7:12; Ezra 7:21; Ezra 7:23 (twice in verse), ׳מֶלֶךְ שׁ Daniel 4:34, ׳מָרֵא שׁ Daniel 5:23.

Semantic Range and Distribution

Shamayim embraces the visible sky, the cosmic expanse, and the transcendent dwelling of God. Spanning every genre of the Old Testament—narrative, law, poetry, prophecy, and apocalyptic—it appears about 421 times, making it one of Scripture’s most pervasive theological terms. Context determines whether the reference is meteorological, cosmological, covenantal, or eschatological.

The Heavens in the Creation Narrative

Genesis opens with an absolute claim: “In the beginning God created the heavens and the earth” (Genesis 1:1). The term frames all subsequent revelation by establishing a Creator-creation distinction. Day Two describes God setting “an expanse between the waters” (Genesis 1:6-8), underscoring order and purpose. The completed work (“Thus the heavens and the earth were completed,” Genesis 2:1) provides the baseline for biblical cosmology: one universe, purposely fashioned, sustained, and owned by its Maker.

Heaven as God’s Dwelling Place

While God is omnipresent, heaven is uniquely portrayed as His throne. “Heaven is My throne, and the earth is My footstool” (Isaiah 66:1). Solomon recognized its transcendence: “The highest heaven cannot contain You” (1 Kings 8:27), yet he prayed, “Hear from heaven Your dwelling place” (1 Kings 8:30). This tension—immanence and transcendence—shapes worship, assuring believers that prayers on earth ascend to an attentive King enthroned above.

Covenant Witness and Courtroom Language

Heaven, with earth, is summoned as covenant witness: “I call heaven and earth to witness against you today” (Deuteronomy 30:19). Prophets employ legal rhetoric: “Hear, O heavens, and give ear, O earth” (Isaiah 1:2). By personifying the heavens as auditors, Scripture presents covenant infidelity not as private failure but as an offense observable to the whole cosmos.

Provision, Blessing, and Discipline

Rain “from heaven” signifies covenant blessing (Deuteronomy 28:12), while its withholding signals discipline: “The sky over your head will be bronze” (Deuteronomy 28:23). Agricultural dependence on heaven-sent moisture shaped Israel’s spiritual consciousness, reinforcing trust and obedience (Deuteronomy 11:10-17). Malachi promises that repentance will open “the windows of heaven” (Malachi 3:10), a vivid pastoral image for God’s lavish grace.

The Heavens in Praise and Hymnody

“The heavens declare the glory of God” (Psalm 19:1). Creation’s proclamation is continuous, intelligible, and universal. Psalm 148 summons “sun and moon… all you shining stars… highest heavens” to praise. Worship leaders draw congregations into cosmic liturgy, aligning human praise with the ceaseless doxology of the skies.

Wisdom Literature and Human Limitations

Job’s dialogues often reference heaven to expose human finitude: “Is not God as high as the heavens?” (Job 22:12). Ecclesiastes grounds its reflections “under the heavens” (Ecclesiastes 1:13), reminding readers that earthly pursuits, detached from reverence of the heavenly Sovereign, are vanity.

Prophetic Visions and Cosmic Imagery

Prophets depict heaven in motion when God acts: “The heavens tremble” (Joel 2:10), “the heavens are rolled up like a scroll” (Isaiah 34:4). Such imagery intensifies divine judgment and redemption, portraying historical events as cosmically significant.

Eschatological Hope: New Heavens and New Earth

Isaiah’s promise—“Behold, I will create new heavens and a new earth” (Isaiah 65:17; 66:22)—anchors the hope that creation’s present disorder will be transformed. The New Testament echoes this expectation (2 Peter 3:13; Revelation 21:1), showing thematic continuity rather than innovation.

Messianic and Redemptive Connections

Psalm 2:4 locates the enthroned Messiah’s Father “in heaven,” laughing at earth’s rebellion. Daniel 2:28 affirms “a God in heaven who reveals mysteries,” setting the stage for the stone that becomes a mountain (Daniel 2:34-35, 44-45). The Gospels present Jesus as the One “who came down from heaven” (John 3:13), implicitly linking the Hebrew concept with its fullest self-revelation.

The Heavens and Human Prayer

Patriarchs “looked toward heaven” (Genesis 15:5). Nehemiah begins his intercession, “O LORD, God of heaven” (Nehemiah 1:5). Such address expresses humility and expectancy. Ministers today model this posture, directing congregations to the same throne of grace.

Historical Background and Polemical Force

In Ancient Near Eastern cultures, the heavens hosted a pantheon of deities. Scripture counters this worldview: “The gods that did not make the heavens and the earth will perish” (Jeremiah 10:11). By ascribing exclusive creative rights to YHWH, the Bible dismantles idolatry and safeguards monotheism.

Practical Ministry Implications

1. Theology. Teaching the doctrine of creation starts with Genesis 1:1, grounding ethics, stewardship, and human dignity.
2. Worship. Congregational singing can echo Psalm 19 and Psalm 148, drawing hearts upward.
3. Counseling. Passages on heaven’s immensity (Isaiah 55:9) comfort believers facing confusion, reminding them of divine wisdom.
4. Evangelism. Pointing skeptics to the heavens’ testimony (Romans 1:18-20) demonstrates general revelation.
5. Eschatology. Preachers proclaim the certainty of “new heavens” to fuel perseverance and holiness (2 Peter 3:11-13).

Christological Fulfillment and Heavenly Citizenship

Although shamayim is Hebrew, its theology finds culmination in Christ, who ascended “far above all the heavens” (Ephesians 4:10) and will return visibly “in the clouds of heaven” (Matthew 24:30). Believers are already “seated… in the heavenly realms in Christ Jesus” (Ephesians 2:6), living on earth yet oriented toward their heavenly inheritance.

Conclusion

From Genesis to Malachi, shamayim shapes biblical worldview: revealing God’s glory, governing weather, witnessing covenants, hosting divine throne room scenes, and foreshadowing renewed creation. Its breadth invites sustained meditation, confident worship, and hope-filled mission until “the kingdom of heaven” is fully manifest.

בְּהַשָּׁמַ֣יִם בִּשְׁמֵ֣י בַּ֭שָּׁמַיִם בַּשָּׁמַ֔יִם בַּשָּׁמַ֖יִם בַּשָּׁמַ֙יִם֙ בַּשָּׁמַ֣֙יִם֙ ׀ בַּשָּׁמַ֣יִם בַּשָּׁמַ֥יִם בַּשָּׁמַ֨יִם ׀ בַּשָּׁמַ֪יִם בַּשָּׁמַיִם֮ בַּשָּׁמָ֑יִם בַּשָּׁמָֽיִם׃ בַשָּׁמַ֔יִם בַשָּׁמַ֖יִם בַשָּׁמַ֗יִם בַשָּׁמַ֙יִם֙ בַשָּׁמַ֣יִם בַשָּׁמָ֑יִם בהשמים בשמי בשמים בשמים׃ הַ֝שָּׁמַ֗יִם הַ֭שָּׁמַיִם הַשָּׁמַ֑יִם הַשָּׁמַ֔יְמָה הַשָּׁמַ֔יִם הַשָּׁמַ֖יְמָה הַשָּׁמַ֖יִם הַשָּׁמַ֗יְמָה הַשָּׁמַ֗יִם הַשָּׁמַ֙יְמָה֙ הַשָּׁמַ֙יִם֙ הַשָּׁמַ֛יִם הַשָּׁמַ֜יִם הַשָּׁמַ֡יִם הַשָּׁמַ֣יִם הַשָּׁמַ֥יִם הַשָּׁמַ֧יִם הַשָּׁמַ֨יִם ׀ הַשָּׁמַיִם֒ הַשָּׁמַיִם֩ הַשָּׁמַיִם֮ הַשָּׁמָ֑יְמָה הַשָּׁמָ֑יִם הַשָּׁמָֽיְמָה׃ הַשָּׁמָֽיִם׃ השמים השמים׃ השמימה השמימה׃ וְ֝שָׁמַ֗יִם וְהַשָּׁמַ֖יִם וְהַשָּׁמַ֙יִם֙ וְשָׁמַ֙יִם֙ וְשָׁמָֽיִם׃ וּשְׁמֵ֣י וּשְׁמֵ֤י וּשְׁמֵ֥י והשמים ושמי ושמים ושמים׃ לַשָּׁמַ֖יִם לַשָּׁמַ֣יִם לַשָּׁמַ֨יִם לַשָּׁמָֽיִם׃ לשמים לשמים׃ מִ֭שָּׁמַיִם מִשְּׁמֵ֣י מִשָּׁמַ֖יִם מִשָּׁמַ֙יִם֙ מִשָּׁמַ֜יִם מִשָּׁמַ֣יִם מִשָּׁמַ֤יִם ׀ מִשָּׁמַ֥יִם מִשָּׁמַ֧יִם מִשָּׁמַ֨יִם ׀ מִשָּׁמַיִם֮ מִשָּׁמָ֑יִם מִשָּׁמָֽיִם׃ מֵֽהַשָּׁמַ֔יִם מהשמים מיך מים משמי משמים משמים׃ שְׁמֵ֣י שְׁמֵ֥י שְׁמֵ֨י שְׁמֵי־ שְׁמֵיכֶם֙ שָׁ֘מַ֤יִם שָׁ֝מַ֗יִם שָׁ֝מַיִם שָׁ֭מֶיךָ שָׁ֭מַיִם שָׁמֶ֛יךָ שָׁמֶ֣יךָ שָׁמַ֓יִם ׀ שָׁמַ֔יִם שָׁמַ֖יִם שָׁמַ֗יִם שָׁמַ֙יִם֙ שָׁמַ֛יִם שָׁמַ֜יִם שָׁמַ֣יִם שָׁמַ֥יִם שָׁמַ֨יִם ׀ שָׁמַיִם֮ שָׁמָ֑יִם שָׁמָ֖יו שָׁמָֽיִם׃ שמי שמי־ שמיו שמיך שמיכם שמים שמים׃ baš·šā·ma·yim baš·šā·mā·yim ḇaš·šā·ma·yim ḇaš·šā·mā·yim bashshaMayim baššāmayim baššāmāyim ḇaššāmayim ḇaššāmāyim bə·haš·šā·ma·yim behashshaMayim bəhaššāmayim biš·mê bishMei bišmê haš·šā·mā·yə·māh haš·šā·ma·yim haš·šā·mā·yim haš·šā·may·māh hashshaMayemah hashshaMayim hashshaMaymah haššāmāyəmāh haššāmayim haššāmāyim haššāmaymāh laš·šā·ma·yim laš·šā·mā·yim lashshaMayim laššāmayim laššāmāyim ma·yim mayim mê·haš·šā·ma·yim me·ḵā mehashshaMayim mêhaššāmayim meicha meḵā miš·šā·ma·yim miš·šā·mā·yim miš·šə·mê mishshaMayim mishsheMei miššāmayim miššāmāyim miššəmê šā·ma·yim šā·mā·yim šā·māw šā·me·ḵā šāmāw šāmayim šāmāyim šāmeḵā šə·mê šə·mê- šə·mê·ḵem šəmê šəmê- šəmêḵem shaMav shaMayim shaMeicha sheMei shemeiChem ū·šə·mê ūšəmê usheMei vashshaMayim vehashshaMayim veshaMayim wə·haš·šā·ma·yim wə·šā·ma·yim wə·šā·mā·yim wəhaššāmayim wəšāmayim wəšāmāyimInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts