Psalms 48:7
in Psalms 48With a wind from the east You wrecked the ships of Tarshish.
BSB
The same verse in ASV and KJV ▾
ASV
With the east wind Thou breakest the ships of Tarshish.
KJV
Thou breakest the ships of Tarshish with an east wind.
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This verse in Psalms 48
Commentary
10 notes on this verse[Daniel 10:6] "And his body was like chrysolite." For "chrysolite," one of the twelve gems inserted in the oracular breastplate of the high priest, the Hebrew has trs'ys (tharsis) , a word which Theodotion and Symmachus simply left unchanged in transcription; but the Septuagint called it "the sea," according to the usage in the Psalms: "With a violent gale Thou dashest the ships of Tharsis in pieces," i.e., "the ships of the sea" (Psalm 48:7).
This site's exposition
You wrecked the ships of Tarshish
on Psalms 48:7-8
You wrecked the ships of Tarshish, and a wind from the east did it. Those were the long-distance trading ships of the age. So we have seen is the answer to what they had heard, and God will establish the city forever.
The record, by era
The Church Fathers1 voice
"With a strong wind You shall break the ships of Tarshish" [Psalm 48:6]. Briefly understood, this is, You shall overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of "the ships of Tarshish." Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. [Acts 21:39] But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: "Howl, you ships of Carthage." But in Ezekiel by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flying from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. […]
The Medieval Church1 voice
"They themselves seeing." Here he describes their integrity, and there are seven elements. The first is vision, that is, the knowledge of faith; hence he says, "They themselves seeing," that is, knowing through faith the miracles that Christ and the apostles were performing. Is. 62: …
The Puritans and the Awakening2 voices
9 We have thought of thy lovingkindness, O God, in the midst of thy temple. 10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness. 11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
quarantine:scripture (2026-07-29) — verbatim-scripture
Thou breakest the ships of Tarshish with east wind.
The Nineteenth Century1 voice
Thou breakest the ships of Tarshish with an east wind. As easily as vessels are driven to shipwreck, dost thou overturn the most powerful adversaries; or it may mean the strength of some nations lies in their ships, whose wooden walls are soon broken; but our strength is in our God, and therefore, it fails not; or there may be another meaning, though thou art our defence, yet thou takest vengeance on our inventions, and while thou dost preserve us, yet our ships, our comforts, our earthly ambitions, are taken from us that we may look alone to thee.
3 more voices on this verse
The Nineteenth Century3 voices
Thou breakest the ships of Tarshish with an east wind. As easily as vessels are driven to shipwreck, dost thou overturn the most powerful adversaries; or it may mean the strength of some nations lies in their ships, whose wooden walls are soon broken; but our strength is in our God, and therefore, it fails not; or there may be another meaning, though thou art our defence, yet thou takest vengeance on our inventions, and while thou dost preserve us, yet our ships, our comforts, our earthly ambitions, are taken from us that we may look alone to thee. God is seen at sea, but he is equally present on land. Speculative heresies, pretending to bring us wealth from afar, are constantly assailing the church, but the breath of the Lord soon drives them to destruction. The church too often relies on the wisdom of men, and these human helps are soon shipwrecked; yet the church itself is safe beneath the care of her God and King.
Thou breakest the ships of Tarshish - Calmet thinks this may refer to the discomfiture of Cambyses, who came to destroy the land of Judea. “This is apparently,” says he, “the same tempest which struck dismay into the land-forces of Cambyses, and wrecked his fleet which was on the coasts of the Mediterranean sea, opposite to his army near the port of Acco, or the Ptolemais; for Cambyses had his quarters at Ecbatana, at the foot of Mount Carmel; and his army was encamped in the valley of Jezreel.” Ships of Tarshish he conjectures to have been large stout vessels, capable of making the voyage of Tarsus, in Cilicia.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Thou breakest the ships of Tarshish - On the ships of Tarshish, see the notes on Isa 2:16. The allusion to these ships here may have been to illustrate the power of God; the ease with which he destroys that which man has made. The ships so strong - the ships made to navigate distant seas, and to encounter waves and storms - are broken to pieces with infinite ease when God causes the wind to sweep over the ocean. With so much ease God overthrows the most mighty armies, and scatters them. His power in the one case is strikingly illustrated by the other. It is not necessary, therefore, to suppose that there was any actual occurrence of this kind particularly in the eye of the psalmist; but it is an interesting fact that such a disaster did befall the navy of Jehoshaphat himself, 1Ki 22:48: “Jehoshaphat made “ships of Tarshish” to go to Ophir for gold; but they went not: “for the ships were broken” at Ezion-geber.” Compare 2Ch 20:36-37. This coincidence would seem to render it not improbable that the discomfiture of the enemies of Jehoshaphat was particularly referred to in this psalm, and that the overthrow of his enemies when Jerusalem was threatened called to remembrance an important event in his own history, when the power of God was illustrated in a manner not less unexpected and remarkable. […]
The words behind it
5 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| בְּר֥וּחַ | beruach | with a wind of | H7307 → | 378 times |
| קָדִ֑ים | kadim | [the] east | H6921 → | |
| תְּ֝שַׁבֵּ֗ר | teshaber | you shatter | H7665 → | 147 times |
| אֳנִיּ֥וֹת | ʾoniyot | <the> ships of | H591 → | 31 times |
| תַּרְשִֽׁישׁ׃ | tarshish | Tarshish | H8659 → |
בְּר֥וּחַwith a wind of
beruachH7307 →378 times
קָדִ֑ים[the] east
kadimH6921 →
תְּ֝שַׁבֵּ֗רyou shatter
teshaberH7665 →147 times
אֳנִיּ֥וֹת<the> ships of
ʾoniyotH591 →31 times
תַּרְשִֽׁישׁ׃Tarshish
tarshishH8659 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Kings 22:48Jehoshaphat built ships of Tarshish to go to Ophir for gold, but they never set sail, because they were wrecked at Ezion-geber.
it leads to
- 1 Kings 10:22
For the king had the ships of Tarshish at sea with Hiram’s fleet, and once every three years the ships of Tarshish would arrive bearing gold, silver, ivory, apes, and peacocks.
Reached by 2 separate paths from here.
- 1 Kings 9:26
King Solomon also assembled a fleet of ships at Ezion-geber, which is near Eloth in Edom, on the shore of the Red Sea.
- 1 Kings 10:22
Through
Jeremiah 18:17I will scatter them before the enemy like the east wind. I will show them My back and not My face in the day of their calamity.”
it leads to
- Jeremiah 13:24
“I will scatter you like chaff driven by the desert wind.
- Jeremiah 2:27
say to a tree, ‘You are my father,’ and to a stone, ‘You gave me birth.’ For they have turned their backs to Me and not their faces, yet in the time of trouble…
- Hosea 13:15
Although he flourishes among his brothers, an east wind will come—a wind from the LORD rising up from the desert. His fountain will fail, and his spring will run dry. The wind will plunder…
- Job 27:21
The east wind carries him away, and he is gone; it sweeps him out of his place.
- Jeremiah 13:24
Through
1 Kings 10:22For the king had the ships of Tarshish at sea with Hiram’s fleet, and once every three years the ships of Tarshish would arrive bearing gold, silver, ivory, apes, and peacocks.
it leads to
- 1 Kings 22:48
Jehoshaphat built ships of Tarshish to go to Ophir for gold, but they never set sail, because they were wrecked at Ezion-geber.
- Genesis 10:4
And the sons of Javan: Elishah, Tarshish, the Kittites, and the Rodanites.
- 1 Kings 22:48
Where this verse is studied
On this page
Studies1
About Psalms

This page draws on 10 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Psalms; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 48; Charles Spurgeon, The Treasury of David, Vol. 2; Franz Delitzsch, Biblical Commentary on the Psalms; Jerome, St. Jerome, Commentary on Daniel, CHAPTER TEN; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Exposition on the Psalms of David.
