Psalms 114:5 — Word Study
WLCמַה־ לְּךָ֣ הַ֭יָּם כִּ֣י תָנ֑וּס הַ֝יַּרְדֵּ֗ן תִּסֹּ֥ב לְאָחֽוֹר׃
BSAWhy was itmâh [what happened, what was wrong] O seayâm [a large body of water] thatkîy you flednûwç▸ [ran away, went in flight] O JordanYardên [the Jordan River, a key location] that you turnedçâbab▸ backʼâchôwr [were driven back, turned around]
| Greek | English | Parsing |
|---|---|---|
| מַה־ | what? | Pronoun |
| לְּךָ֣ | [is] to you | Preposition, suffix |
| הַ֭יָּם | O sea | Particle, noun common masculine singular absolute |
| כִּ֣י | that | Particle |
| תָנ֑וּס | you will flee | Verb, Qal, imperfect second person masculine singular |
| הַ֝יַּרְדֵּ֗ן | O Jordan | Particle, noun proper |
| תִּסֹּ֥ב | you will turn around | Verb, Qal, imperfect second person masculine singular |
| לְאָחֽוֹר׃ | to backwards | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why was it, O sea, that you fled, O Jordan, that you turned back, |
| KJV | What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? |
| ASV | What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest back? |
| YLT | What — to thee, O sea, that thou fleest? O Jordan, thou turnest back! |
| WEB | What was it, you sea, that you fled? You Jordan, that you turned back? |
| BBE | What was wrong with you, O sea, that you went in flight? O Jordan, that you were turned back? |
Where they part company is תָנ֑וּס — see How Translations Differ.
The verse consists of two main clauses, each posing a question about the actions of the sea and the Jordan River.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
verbנוּס
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 114:5
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 Power of God Over Naturegenerated
Psalm 114:5 reflects on the miraculous events surrounding the Exodus, questioning the reactions of the sea and the Jordan River. The imagery suggests a divine presence that commands nature, evoking awe and wonder. This passage fits within a broader theme of God's sovereignty, as seen in other verses like Jeremiah 47:6–7 and Habakkuk 3:8, where nature responds to God's might.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 47:6–7 | ‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’ |
| 2 | Habakkuk 3:8 | Were You angry at the rivers, O LORD? Was Your wrath against the streams? Did You rage against the sea when You rode on Your horses, on Your chariots of salvation? |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — תָנ֑וּס, ta.Nusgenerated
The verb נוּס (nus) means to flee or escape. It is a Qal imperfect form, indicating an action that is ongoing or habitual, specifically in the second person masculine singular. This suggests a direct address to the sea, as if it were capable of fleeing.
In this context, the use of תָנ֑וּס implies a sudden and dramatic action, evoking the image of the sea running away in fear or retreating in response to God's power. The choice of this verb emphasizes the extraordinary nature of the events being recounted.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses fled and turned back to convey the actions of the sea and the Jordan.
Sentence Structuregenerated
The verse comprises two main clauses, both beginning with a rhetorical question. The first clause addresses the sea, while the second addresses the Jordan River, creating a parallel structure that emphasizes the dramatic nature of both entities' reactions.
The finite verbs תָנ֑וּס and תִּסֹּ֥ב govern their respective subjects, with the structure highlighting the urgency and immediacy of their actions.
Septuagint Backgroundgenerated
The Septuagint translates תָנ֑וּס as ἔφυγες (you fled), which maintains the sense of fleeing but may carry a slightly different nuance in Greek. This choice suggests an interpretation of the fleeing as a reaction to divine presence, consistent with the original Hebrew meaning.
The Greek term ἀνεξώρησας for תִּסֹּ֥ב indicates a turning away, reinforcing the idea of a dramatic change in direction or retreat.
In plain words — the whole versegenerated
Psalm 114:5 asks why the sea fled and why the Jordan turned back, personifying these natural elements as if they could respond. This verse reflects on the power of God during the Exodus, where nature itself reacts to His presence.
Frequently Asked Questionsgenerated
It symbolizes the sea's reaction to God's power, illustrating how even nature is subject to His command.
The Jordan is a significant geographical feature in the biblical narrative, often associated with pivotal events, such as the Israelites' crossing into the Promised Land.
The rhetorical questions emphasize the miraculous nature of the events and invite reflection on God's sovereignty over creation.
They recall the dramatic moments when God intervened in history, leading His people and demonstrating His power over nature.
Reflection Questionsgenerated
- How do I see God's power at work in the natural world around me?
- In what ways can I respond to God's commands in my life, as the sea and the Jordan did?
- What does this passage teach me about the relationship between God and creation?
- How can I reflect on the miraculous events in my own life and recognize God's hand in them?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 114:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat ailed thee, O thou sea, that thou fleddest?.... What was the matter with thee? what appeared to thee? what didst thou see? what didst thou feel, which caused thee to flee in such haste?
Read John Gill on Psalms 114 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? Ye mountains, that ye skipped like rams?
Read Robert Jamieson on Psalms 114 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat was the cause of this unusual motion? Such speeches directed to senseless creatures are very frequent, both in Scripture and in other authors, and especially in poetical writings, such as this is.
Read Matthew Poole on Psalms 114 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 114:5 What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back?Ver. 5. What ailed thee, O thou sea?] Or, what came to thee? can there any natural reason be given, or was it God’ s powerful presence only that caused you to run retrograde? Atheists and unbelievers will search the devil’ s skull to find out something whereby they may elevate God’ s great works, and elude his arguments; as Pharaoh sat not down under the miracle, but sent for the magicians, and hardened his own heart.
Read John Trapp on Psalms 114 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. What ailed thee, O thou sea] The original is very abrupt; and the prosopopoeia, or personification very fine and expressive: - What to thee, O sea, that thou fleddest away! O Jordan, that thou didst roll back! Ye mountains, that ye leaped like rams! And ye hills, like the young of the fold! After these very sublime interrogations, God appears; and the psalmist proceeds as if answering his own questions: - At the appearance of the Lord, O earth, thou didst tremble; At the appearance of the strong God of Jacob. Converting the rock into a pool of waters; The granite into water springs. I know the present Hebrew text reads חולי chuli, "tremble thou," in the imperative; but almost all…
Read AdamClarke on Psalms 114 →
CambridgeThe Cambridge Bible for Schools and Colleges5, 6. The past becomes present to the poet’s mind, and he challenges Nature to explain its behaviour. The A.V. misses the vividness of the Hebrew tenses. Render: What aileth thee, thou sea, that thou fleest? Thou Jordan, that thou turnest back? Ye mountains, that ye skip like rams? Ye hills, like young sheep?
Read Cambridge on Psalms 114 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat ailed thee, O thou sea, that thou fleddest?... - literally, “What to thee, O sea,” etc. That is, What influenced thee - what alarmed thee - what put thee into such fear, and caused such consternation?
Read Albert Barnes on Psalms 114 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. O thou sea—The apostrophe is bold and beautiful. For other specimens of this figure see Deuteronomy 32:1; 2 Samuel 1:21
Read Daniel Denison Whedon on Psalms 114 →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
Why was it, O sea, that you fled, O Jordan, that you turned back,
What was it, you sea, that you fled? You Jordan, that you turned back?
Why was it, O sea, that you fled, O Jordan, that you turned back,
Why do you flee, O sea? Why do you turn back, O Jordan River?
Tyndale line
What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?
What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest back?
What aileth thee, O thou sea, that thou fleest? thou Jordan, that thou turnest back?
What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?
What ailed thee, O Sea, that thou fleddest? O Iorden, why wast thou turned backe?
Strictly literal
What ailed thee, thou sea, that thou fleddest? thou Jordan, that thou turnedst back?
What — to thee, O sea, that thou fleest? O Jordan, thou turnest back!
What is [ailing] you, O sea, that you flee? O Jordan, you turn back!
What aileth thee, O sea, that thou fleest? thou, O Jordan, that thou art driven backward?
Why did you flee, sea? Jordan, why did you turn back?
From the Latin
The Lord is merciful and just, and our God sheweth mercy.
Simplified
Red Sea—why did you run away? Jordan River—why did you retreat?
What was wrong with you, O sea, that you went in flight? O Jordan, that you were turned back?
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 is supported by the Septuagint, which matches all eight words in the verse. The Dead Sea Scrolls provide partial evidence, with one word on the leather and the rest supplied by an editor, indicating consistent transmission of the text.
מַה־ לְּךָ֣ הַ֭יָּם כִּ֣י תָנ֑וּס הַ֝יַּרְדֵּ֗ן תִּסֹּ֥ב לְאָחֽוֹר׃
8 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.
[מה] [ל׳כה] [הים] [כי] תנוס [הירדן] [תסב] [לאחור]
1 word on the leather — 7 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 114:5
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
fle.
See FLY.
יַרְדֵן (Yarden) refers to the Jordan River, named for its meaning 'descender.' It is the main river in Palestine, flowing approximately 200 miles from Anti-Lebanon to the Dead Sea. The entries consistently identify it as a geographical feature without significant disagreement.
יַרְדֵן 182 n.pr.fl. Jordan
base
H3383 יַרְדֵן Jordan
3383 Yarden yar-dane'
from 3381; a descender; Jarden, the principal river of
Palestine:--Jordan.
see HEBREW for 03381
יַרְדֵּן (yar.den) — Jordan.
Jordan = "descender"
the river of Palestine running from the roots of Anti-Lebanon to the Dead Sea a distance of approx 200 miles (320 km)
Also named: Iordanēs (Ἰορδάνης "Jordan" G2446)
Art | N-proper — Particle · noun properHTd/Npl
jor'-dan (yarden, "flowing downward"; 'Iordanes):
1. Source:
The Jordan river proper begins at the junction of four streams (the Bareighit, the Hasbany, the Leddan, and the Banias), in the upper part of the plain of Lake Huleh. The Bareighit receives its supply of water from the hills on the West, which separate the valley from the river Litany, and is the least important of the four. The Hasbany is the longest of the four (40 miles), issuing from a great fountain at the western foot of Mt. Hermon near Hasbeiya, 1,700 ft. above the sea, and descends 1,500 ft. in its course to the plain. The Leddan is the largest of the four streams, issuing in several fountains at the foot of the mound Tell el-kady (Dan, or Laish) at an elevation of 505 ft. above the sea. The Banias issues from a celebrated fountain near the town of Banias, which is identified as the Caesarea Philippi associated with the…
Jordan
Heb. Yarden, “the descender;” Arab. Nahr-esh-Sheriah, “the watering-place” the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it “descends” to the Dead Sea.
It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which…
(the descender), the one river of Palestine, has a course of little more than 200 miles, from the roots of Anti-Lebanon to the head of the Dead Sea. (136 miles in a straight line. --Schaff.) It is the river of the "great plain" of Palestine --the "descender," if not "the river of God" in the book of Psalms, at least that of his chosen people throughout their history. There were fords over against Jericho, to which point the men of Jericho pursued the spies. (Joshua 2:7) comp. Judg 3:28 Higher up where the fords or passages of Bethbarah, where Gideon lay in wait for the Midianites, (Judges 7:24) and where the men of Gilead slew the Ephraimites. ch. (Judges 12:6) These fords…
The chief river of Palestine, running from north to south, and dividing the Holy Land into two parts, of which the larger and more important lay on the west. There are two small streams, each of which claims to be its source. One of these, near Banias, anciently Caesarea Philippi, issues from a large cave in a rocky mountain side, and flows several miles towards the south-west, where it is joined by the second and larger stream, which originates in a fountain at Tellel-Kady, three miles west of Banias. But besides these, there is a third and longer stream, which rises beyond the northern limit of Palestine, near Hasbeia on the west side of mount Hermon, flows twenty-four miles to the south, and unites with the other streams before they enter the "waters of Merom," now lake Huleh, the Jordan flows about nine miles south-ward to the sea of Tiberias, through which its clear and smooth…
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
