Psalms 105:29 — Word Study
WLCהָפַ֣ךְ אֶת־ מֵימֵיהֶ֣ם לְדָ֑ם וַ֝יָּ֗מֶת אֶת־ דְּגָתָֽם׃
BSAHe turnedhâphak■ [completely changed, overturned] their watersmayim [sources of refreshment, liquid] to blooddâm [the liquid that flows through the body] and caused their fishdâgâh [resulting in, led to, sea creatures, aquatic life] to diemûwth▸ [to perish, come to an end, as a punishment]
| Greek | English | Parsing |
|---|---|---|
| הָפַ֣ךְ | he turned | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מֵימֵיהֶ֣ם | water their | Noun common masculine plural construct, suffix |
| לְדָ֑ם | into blood | Preposition, noun common masculine singular absolute |
| וַ֝יָּ֗מֶת | and he caused to die | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| דְּגָתָֽם׃ | fish their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He turned their waters to blood and caused their fish to die. |
| KJV | He turned their waters into blood, and slew their fish. |
| ASV | He turned their waters into blood, And slew their fish. |
| YLT | He hath turned their waters to blood, And putteth to death their fish. |
| WEB | He turned their waters into blood, and killed their fish. |
| BBE | At his word their waters were turned to blood, and he sent death on all their fish. |
Translations agree on the actions described in this verse, maintaining consistency in the rendering of the key events.
The structure consists of a main clause followed by a conjunction and a second main clause, indicating two related actions.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהָפַךְ
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 105:29
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 Plagues of Egyptgenerated
Psalm 105:29 describes one of the plagues God inflicted upon Egypt, showcasing His power over creation. This verse highlights the transformation of water into blood, a direct act of divine judgment that led to the death of aquatic life. The psalmist emphasizes God's sovereignty in executing these signs and wonders, which are further detailed in the Exodus narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:44 | He turned their rivers to blood, and from their streams they could not drink. |
| 2 | Exodus 7:20–21 | Moses and Aaron did just as the LORD had commanded; in the presence of Pharaoh and his officials, Aaron raised the staff and struck the water of the Nile, and all the water was turned to blood. |
| 3 | Isaiah 50:2 | Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold, My rebuke dries up the sea; I turn the rivers into a desert; the fish rot for lack of water and die of thirst. |
| 4 | Ezekiel 29:4–5 | But I will put hooks in your jaws and cause the fish of your streams to cling to your scales. I will haul you up out of your rivers, and all the fish of your streams will cling to your scales. |
| 5 | Revelation 16:3 | And the second angel poured out his bowl into the sea, and it turned to blood like that of the dead, and every living thing in the sea died. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הָפַךְ, ha.Fakhgenerated
The verb הָפַךְ (ha.Fakh) means to turn or overturn, indicating a complete transformation. It suggests a significant change, often implying a reversal of the natural order. The parsing as a perfect tense indicates a completed action, emphasizing that this transformation was definitive and impactful.
This word is used in various contexts throughout the Old Testament, often to describe actions that involve a radical change or reversal. The divine nature of this action is underscored by its usage in the context of God's miraculous deeds.
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 הָפַךְ and יָּמֶת govern the main actions of the verse. The structure highlights two main actions: the transformation of water and the resulting death of fish.
The sentence structure emphasizes the cause-and-effect relationship between God's action and its consequences, showcasing a direct link between divine intervention and natural phenomena.
Septuagint Backgroundgenerated
The Septuagint translates הָפַךְ as μετέστρεψεν — meaning 'he turned' or 'he changed.' This choice reflects a direct interpretation of the Hebrew term, maintaining the sense of transformation.
The Greek word ἀπέκτεινεν for 'caused to die' indicates a definitive action, aligning with the Hebrew meaning while emphasizing the severity of the outcome.
In plain words — the whole versegenerated
Psalm 105:29 tells us that God turned the waters of Egypt into blood, which caused the fish to die. This event is part of the plagues that God sent upon Egypt to demonstrate His power and judgment.
Frequently Asked Questionsgenerated
This signifies a miraculous act of judgment against Egypt, illustrating God's power over nature and the consequences of disobedience.
The death of the fish symbolizes the devastating effects of God's judgment, impacting both the Egyptians' resources and their livelihood.
This verse is part of a series of plagues that demonstrate God's sovereignty and power over Egypt, as seen in the Exodus narrative.
Blood often symbolizes life and death in the Bible, and here it represents judgment, as the waters turning to blood signifies a loss of life.
Reflection Questionsgenerated
- What does this transformation of water into blood teach us about God's authority over creation?
- How can we understand the consequences of disobedience in light of this verse?
- In what ways does this event reflect God's character as a judge?
- How can we apply the lessons from this verse to our understanding of God's interventions in our lives?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to illustrate God's mighty acts, including Augustine of Hippo, who quotes it in his exposition.
"He turned their waters into blood, and slew their fish" [Psalms 105:29].Early Church Fathers on Psalms 105 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 105:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe turned their waters into blood,.... With which Egypt abounded; their streams, rivers, ponds, and pools, so that they had no water to drink; a just judgment upon them for shedding the innocent
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe turned their waters into blood, and slew their fish. -The three plagues omitted out of the ten are the murrain of the cattle and the boils, the fifth and the sixth, and the darkness, the ninth;
Read Robert Jamieson on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:29 He turned their waters into blood, and slew their fish.Ver. 29. And he turned their waters into blood] A just hand of God upon them for their cruelty in drowning the Hebrew infants, and a real forewarning, if they could have seen it, of the death of their firstborn, and their final overthrow at the Red Sea. And slew their fish] Which was a great part of their food; piscis a pascendo dictus.
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) For the various terms used in describing the plagues, see Notes to the historical account in Exodus.
Read Charles John Ellicott on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges29. After mentioning the crucial plague of the darkness, the Psalmist refers briefly to the other plagues, omitting however the fifth and sixth, and inverting the order of the third and fourth. he turned &c.] The first plague, Exodus 7:14 ff., Exodus 7:21.
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleSee an account of these plagues in Exo. 6–11. Compare Psalms 78:43-51. This is mostly a mere enumeration of the plagues in the order in which they occurred, but without, of course, the details of the circumstances attending them.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-36. For an explanation of these verses see notes on Psalms 78:44-51
Read Daniel Denison Whedon on Psalms 105 →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 turned their waters to blood and caused their fish to die.
He turned their waters into blood, and killed their fish.
He turned their waters to blood and caused their fish to die.
He turned their water into blood, and killed their fish.
Tyndale line
He turned their waters into blood, and slew their fish.
He turned their waters into blood, And slew their fish.
He turned their waters into blood, and slew their fish.
He turned their waters into blood, and slew their fish.
He turned their waters into blood, and slewe their fish.
Strictly literal
He turned their waters into blood, and caused their fish to die.
He hath turned their waters to blood, And putteth to death their fish.
He has turned their waters to blood, || And puts their fish to death.
He changed their waters into blood, and slew their fish.
He turned their water into blood and killed their fish.
From the Latin
And they provoked him with their inventions: and destruction was multiplied among them.
Simplified
He turned their water into blood, killing all the fish.
At his word their waters were turned to blood, and he sent death on all their fish.
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: הָפַךְ אֶת־ מֵימֵיהֶ֣ם לְדָ֑ם וַ֝יָּ֗מֶת אֶת־ דְּגָתָֽם׃. The Septuagint matches five of the seven words, indicating a close alignment in the core message. The Dead Sea Scrolls show one word on the leather, with six supplied by an editor, indicating some restoration.
הָפַ֣ךְ אֶת־ מֵימֵיהֶ֣ם לְדָ֑ם וַ֝יָּ֗מֶת אֶת־ דְּגָתָֽם׃
5 of the 7 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.
שם [את] [מימי׳הם] [לדם] [וימת] [את] [דגת׳ם]
1 word on the leather — 6 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 105:29
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.
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דָּגָה (dagah) is a feminine noun meaning 'fish.' It is derived from the related word דָּג (dag), which also means 'fish.' The entries consistently define it without any significant disagreement, emphasizing its straightforward meaning.
דָּגָה n.f. fish
base
H1710 דָּגָה fish
1710 dagah daw-gaw'
feminine of 1709, and meaning the same:--fish.
see HEBREW for 01709
דָּגָה (da.gah) — fish.
fish
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp