Psalms 74:15 — Word Study
WLCאַתָּ֣ה בָ֭קַעְתָּ מַעְיָ֣ן וָנָ֑חַל אַתָּ֥ה ה֝וֹבַ֗שְׁתָּ נַהֲר֥וֹת אֵיתָֽן׃
BSA◂Youʼattâh [the Lord, Almighty] broke openbâqaʻ■ [to cleave, split apart] the fountainmaʻyân [spring, source of water] and the floodnachal [mighty river, overflowing stream] ◂Youʼattâh dried upyâbêsh■ [to wither, cause to perish] the ever-flowingʼêythân [perennial, strong] riversnâhâr [a flood]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֣ה | you | Pronoun |
| בָ֭קַעְתָּ | you broke open | Verb, Qal, perfect second person masculine singular |
| מַעְיָ֣ן | a spring | Noun common, masculine singular absolute |
| וָנָ֑חַל | and a torrent | Conjunction, noun common masculine singular absolute |
| אַתָּ֥ה | you | Pronoun |
| ה֝וֹבַ֗שְׁתָּ | you dried up | Verb, Hiphil, perfect second person masculine singular |
| נַהֲר֥וֹת | rivers of | Noun common, feminine plural construct |
| אֵיתָֽן׃ | ever-flowing | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You broke open the fountain and the flood; You dried up the ever-flowing rivers. |
| KJV | Thou didst cleave the fountain and the flood: thou driedst up mighty rivers. |
| ASV | Thou didst cleave fountain and flood: Thou driedst up mighty rivers. |
| YLT | Thou hast cleaved a fountain and a stream, Thou hast dried up perennial flowings. |
| WEB | You opened up spring and stream. You dried up mighty rivers. |
| BBE | You made valleys for fountains and springs; you made the ever-flowing rivers dry. |
All translations agree on the actions described in this verse.
The verse consists of two main clauses, each describing an action performed by God, with corresponding objects detailing what was affected.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbבָּקַע
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 74:15
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 — God's Sovereignty Over Creationgenerated
Psalm 74:15 reflects on God's mighty acts, specifically His control over natural elements like water. The psalmist recalls how God has the power to break open springs and torrents, and to dry up rivers, showcasing His sovereignty and ability to intervene in the world. This theme of divine power is prevalent throughout the psalm, as seen in the preceding and following verses, which discuss God's authority over creation and His protective actions for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 105:41 | He opened a rock, and water gushed out; it flowed like a river in the desert. |
| 2 | Exodus 17:5–6 | And the LORD said to Moses, “Walk on ahead of the people and take some of the elders of Israel with you. Take along in your hand the staff with which you struck the Nile, and go. |
| 3 | Numbers 20:11 | Then Moses raised his hand and struck the rock twice with his staff, so that a great amount of water gushed out, and the congregation and their livestock were able to drink. |
| 4 | Isaiah 48:21 | They did not thirst when He led them through the deserts; He made water flow for them from the rock; He split the rock, and water gushed out. |
| 5 | Joshua 3:13–17 | When the feet of the priests who carry the ark of the LORD—the Lord of all the earth—touch down in the waters of the Jordan, its flowing waters will be cut off and will stand up in a heap.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בָּקַע, Va.ka'.tagenerated
The verb בָּקַע (baqa`) means to break open or cleave, indicating a powerful action of separation or rupture. It is used to describe God breaking through barriers, such as in this verse where He breaks open a fountain and a flood, symbolizing His control over water sources.
The parsing as a perfect second person masculine singular verb shows that it is a completed action directed at God, emphasizing His direct involvement and authority in the events described.
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
Two main actions are described in the verse, each governed by the subject אַתָּה (attah), you. The first action is בָּקַעְתָּ (va.ka'.ta), you broke open, followed by the objects מַעְיָן (ma'yan, spring) and וָנָחַל (va.nachal, torrent). The second action is ה֝וֹבַשְׁתָּ (ho.vash.ta), you dried up, with the object נַהֲר֥וֹת (na.ha.rot, rivers) and the descriptor אֵיתָן (ei.tan, ever-flowing).
The structure emphasizes God's direct actions and His authority over the natural world, presenting a clear cause-and-effect relationship between His power and the state of creation.
Septuagint Backgroundgenerated
In the Septuagint, בָּקַע is rendered as διέρρηχας (dierrēchas), which also means to break open. This choice reflects a similar understanding of God's powerful action.
The use of ἐχήρανας for ה֝וֹבַשְׁתָּ (ho.vash.ta) indicates a focus on the act of drying up, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Psalm 74:15 describes how God has the power to break open springs and torrents, and to dry up rivers. This verse emphasizes God's authority over nature and His ability to control water sources.
Frequently Asked Questionsgenerated
It signifies God's power to create or release water sources, demonstrating His control over nature.
This illustrates God's ability to withhold water, which can symbolize judgment or control over the natural order.
It connects to themes of God's sovereignty, His provision for His people, and His intervention in the natural world, as seen in other passages.
It suggests permanence and strength, indicating that God's actions affect even the most stable and powerful elements of nature.
Reflection Questionsgenerated
- In what ways have I seen God's power demonstrated in the natural world around me?
- How can I trust in God's authority over the challenges I face, just as He controls nature?
- What does it mean for me to recognize God as the source of life and provision?
- How can I reflect on God's past actions to strengthen my faith in His future promises?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to illustrate God's strength and intervention in the world.
"You have dried up the rivers of Etham" [Psalms 74:15]....What is Etham? For the word is Hebrew. What is Etham interpreted? Strong, stout.Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou didst cleave the fountain and the flood,.... That is, the rocks at Horeb and at Kadesh, from whence water flowed as out of a fountain, and became a flood, whereby the people of Israel were
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou didst cleave the fountain and the flood: thou driedst up mighty rivers.
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou didst cleave the fountain and the flood, i.e. thou didst by cleaving the rock make a fountain in it, and a flood or stream to flow from it, for the refreshment of thy people in those dry deserts. The phrase is like that , grind meal, i.e. by grinding the corn make meal. Mighty rivers; either, 1. Jordan, which was then more mighty than ordinarily, as having overflowed all his banks, and therefore may be called rivers, because it was now equivalent to two or three such rivers; or it is only an ensilage of the plural number for the singular, whereof I have given many instances formerly. Or rather, 2. Both Jordan and the Red Sea; for the sea itself, yea, a greater sea than that, is called…
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:15 Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.Ver. 15. Thou didst cleave the fountain and the flood] i.e. Fontium et torrentium scatebras et latebras, thou didst set the rock abroach once and again, Exodus 17:6 Numbers 20:11, rescissis ipsius naturae legibus. Thou driedst up mighty rivers] Jordan (wherein some say met two great rivers, Jor and Dan), whereunto the Chaldee here addeth Arnon and Jabbok, whereof see Numbers 21:14 Deuteronomy 2:37.
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Thou didst cleave . . .—Another pregnant expression for “thou didst cleave the rock, and a fountain came forth.” Flood.—Better, brook. Heb., nâchal.Mighty rivers.—See margin. But, perhaps, rather. rivers of constant flow, that did not dry up in summer like the “brooks.” The same word is used of the sea (Exodus 14:27), to express the return to the regular flow of the tide. The verb “driest up” is that used (Joshua 2:10) of the Red Sea, and Joshua 4:23; Joshua 5:1 of the Jordan.
Read Charles John Ellicott on Psalms 74 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Thou didst cleave the fountain] Thou didst cleave the rock in the wilderness, of which all the congregation drank. Thou driedst up mighty rivers.] Does not this refer to the cutting off the waters of the Jordan, so that the people passed over dryshod?
Read AdamClarke on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges15. Thou didst cleave fountain and torrent: Thou didst dry up perennial rivers. God’s omnipotence was shewn alike in cleaving the rock so that water flowed out (Exodus 17:6; Numbers 20:8; Psalms 78:15; Isaiah 48:21), and in drying up the perennial stream of the Jordan (Joshua 3; Joshua 4:23).
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleThou didst cleave the fountain and the flood - That is, the source of the streams and the streams themselves.
Read Albert Barnes on Psalms 74 →The verse in English, compared — 16 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
You broke open the fountain and the flood; You dried up the ever-flowing rivers.
You opened up spring and stream. You dried up mighty rivers.
You broke open the fountain and the flood; You dried up the ever-flowing rivers.
You broke open the spring and the stream; you dried up perpetually flowing rivers.
Tyndale line
Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.
Thou didst cleave fountain and flood: Thou driedst up mighty rivers.
Thou didst cleave fountain and flood: thou driedst up mighty rivers.
Thou didst cleave the fountain and the flood: thou didst dry up mighty rivers.
Thou brakest vp the fountaine and riuer: thou dryedst vp mightie riuers.
Strictly literal
Thou didst cleave fountain and torrent, thou driedst up ever-flowing rivers.
Thou hast cleaved a fountain and a stream, Thou hast dried up perennial flowings.
You have cleaved a fountain and a stream, || You have dried up perennial flowings.
Thou didst cleave fountain and stream: thou didst dry up ever-flowing rivers.
You broke open springs and streams; you dried up flowing rivers.
Simplified
You were the one who made springs and rivers flow with water. You made permanent rivers dry up.
You made valleys for fountains and springs; you made the ever-flowing rivers dry.
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
אַתָּ֣ה בָ֭קַעְתָּ מַעְיָ֣ן וָנָ֑חַל אַתָּ֥ה ה֝וֹבַ֗שְׁתָּ נַהֲר֥וֹת אֵיתָֽן׃ is consistent in both the Masoretic Text and the Septuagint, showing agreement in the wording and structure of the verse.
אַתָּ֣ה בָ֭קַעְתָּ מַעְיָ֣ן וָנָ֑חַל אַתָּ֥ה ה֝וֹבַ֗שְׁתָּ נַהֲר֥וֹת אֵיתָֽן׃
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.
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 74:15
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
מַעְיָן (ma`yan) means 'spring' and refers to a source of water, such as a fountain or well. It can also be used figuratively to denote a source of satisfaction. The word is derived from a root meaning to spring forth, and it appears in contexts like Psalm 114:8.
מַעְיָן n.m. spring
base
H4599 מַעְיָן spring
4599 ma`yan mah-yawn'
or ma ynow (Psa. 114:8) {mah-yen-o'}; or (feminine) ma yanah
{mah-yaw-naw'}; from 5869 (as a denominative in the sense of a
spring); a fountain (also collectively), figuratively, a
source (of satisfaction):--fountain, spring, well.
see HEBREW for 05869
מַעְיָן (ma.yan) — spring.
spring
N-ms — Noun common · masculine singular absoluteHNcmsa
See FOUNTAIN; WELL.
Spring
(Heb. ‘ain, “the bright open source, the eye of the landscape”). To be carefully distinguished from “well” (q.v.). “Springs” mentioned in Josh. 10:40 (Heb. ‘ashdoth) should rather be “declivities” or “slopes” (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).
נָהָר 120 n.m. stream, river
base
H5104 נָהָר stream, river
5104 nahar naw-hawr'
from 5102; a stream (including the sea; expec. the Nile,
Euphrates, etc.); figuratively, prosperity:--flood, river.
see HEBREW for 05102
נָהָר (na.har) — River.
This name means stream, river
Another name of pe.rat (פְּרָת "Euphrates" H6578)
נָהָר (na.har) — river.
1) stream, river
1a) stream, river
1b) (underground) streams
Aramaic equivalent: ne.har (נְהַר "river" H5103H)
N-mp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֵיתָן (eythan) refers to qualities of strength and permanence. It can describe something that is perpetual or ever-flowing, like a stream, and is used figuratively to denote enduring stability. The term can also refer to a chieftain, emphasizing might and strength.
אֵיתָן, אֵתָן adj. perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
base
H386 אֵיתָן, אֵתָן perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
386 'eythan ay-thawn'
or (shortened) ethan {ay-thawn'}; from an unused root
(meaning to continue); permanence; hence (concrete) permanent;
specifically a chieftain:--hard, mighty, rough, strength,
strong.
אֵיתָן (e.tan) — strong.
1) perpetual, constant, perennial, ever-flowing
1a) ever-flowing (of a stream)
1b) permanence, permanent, enduring (fig.)
Adj — AdjHAamsa