Psalms 106:11 — Word Study
WLCוַיְכַסּוּ־ מַ֥יִם צָרֵיהֶ֑ם אֶחָ֥ד מֵ֝הֶ֗ם לֹ֣א נוֹתָֽר׃
BSAThe watersmayim [liquid, source of refreshment] coveredkâçâh▸ [to fill up, hide from view] their foestsar [adversaries, enemies, oppressors] notlôʼ [indicating absence, negation] oneʼechâd [single, unique] remainedyâthar■ [to stay, be left behind, excel]
| Greek | English | Parsing |
|---|---|---|
| וַיְכַסּוּ־ | and they covered | Verb, Piel, sequential imperfect third person masculine plural |
| מַ֥יִם | [the] waters | Noun common, masculine plural absolute |
| צָרֵיהֶ֑ם | opponents their | Noun common masculine plural construct, suffix |
| אֶחָ֥ד | one | Noun common, feminine singular absolute |
| מֵ֝הֶ֗ם | from them | Preposition, suffix |
| לֹ֣א | not | Particle |
| נוֹתָֽר׃ | he was left | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The waters covered their foes; not one of them remained. |
| KJV | And the waters covered their enemies: there was not one of them left. |
| ASV | And the waters covered their adversaries; There was not one of them left. |
| YLT | And waters cover their adversaries, One of them hath not been left. |
| WEB | The waters covered their adversaries. There was not one of them left. |
| BBE | And the waters went over their haters; all of them came to an end. |
Where they part company is in the translation of כָּסָה — see How Translations Differ.
The verse consists of a main clause followed by a negation, emphasizing the completeness of the action.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectמַיִם
verbכָּסָה
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 106:11
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 Deliverance of Israelgenerated
Psalm 106:11 reflects on the moment when God saved the Israelites from their enemies during the Exodus. The psalmist recalls how the waters of the sea covered their foes, emphasizing God's protection and power. This event is a reminder of God's faithfulness to His people, as seen in other passages like Exodus 14:13–27 and Exodus 15:5–10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:53 | He led them safely, so they did not fear, but the sea engulfed their enemies. |
| 2 | Exodus 14:13–27 | But Moses told the people, “Do not be afraid. Stand firm and you will see the LORD’s salvation, which He will accomplish for you today; for the Egyptians you see today, you will never see again. |
| 3 | Exodus 15:5–10 | The depths have covered them; they sank there like a stone. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כָּסָה, vay.kha.su-generated
The verb כָּסָה (*kacah*) means to cover or conceal. It implies filling up or hiding something from view, as when the waters of the sea overwhelmed the Egyptians. This verb is used in various contexts throughout the Bible, such as to cover oneself or to protect.
In this verse, the Piel form indicates an active and intensive action, suggesting that the waters actively covered the enemies of Israel. The choice of this verb highlights the totality of the action — not just a partial covering, but a complete overwhelming.
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 main verb of the verse is יְכַסּוּ, they covered, which governs the action of the waters. The structure follows a simple pattern: the subject (the waters) performs the action (covering) upon the object (their foes).
The sentence is straightforward, with the verb leading the clause and the negation לֹא indicating that not a single enemy remained, emphasizing the totality of God's deliverance.
Septuagint Backgroundgenerated
The Septuagint uses the word ἐκάλυψεν to translate כָּסָה, which means 'to cover' or 'to conceal.' This choice reflects a similar understanding of the action, emphasizing the complete covering of the enemies by the waters.
The use of ὕδωρ for מַיִם also aligns with the literal meaning of water, maintaining the imagery of the waters as a powerful force against the adversaries.
In plain words — the whole versegenerated
Psalm 106:11 describes how God saved the Israelites by using the waters to cover their enemies completely. This shows God's power and protection over His people, ensuring that not one enemy was left behind.
Frequently Asked Questionsgenerated
It signifies that God used the waters to completely overwhelm and eliminate the enemies of Israel during the Exodus.
This emphasizes the totality of God's victory over the enemies, showing that His deliverance was complete and decisive.
The verse serves as a reminder of God's faithfulness in protecting His people and delivering them from danger, as He promised.
Similar events can be found in Exodus 14:13–27 and Exodus 15:5–10, where God intervenes to save His people.
Reflection Questionsgenerated
- How can I trust in God's protection during difficult times?
- What are some ways I can remember God's past faithfulness in my life?
- In what situations have I seen God intervene on my behalf?
- How can I share the story of God's deliverance with others?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight God's overwhelming power in delivering Israel from their enemies, as seen in the writings of early church fathers.
"As for those that troubled them, the waters overwhelmed them: there was not one of them left" [Psalms 106:11];Early Church Fathers on Psalms 106 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 106:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the waters covered their enemies,.... They pursuing the Israelites into the sea, the waters returned, and covered Pharaoh and all his host, and drowned them, so that they sunk as a stone, and as
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. No JFB commentary on these verses.
Read Robert Jamieson on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:11 And the waters covered their enemies: there was not one of them left.Ver. 11. And the waters covered their enemies] The preservation of the Church is ever accompanied with the destruction of its enemies, that the mercy may appear the greater. Not one of them left] Left alive to carry the news.
Read John Trapp on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges11. See Exodus 14:28. enemies] R.V. adversaries.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the waters covered their enemies ... - Exodus 14:27-28; Exodus 15:5.
Read Albert Barnes on Psalms 106 →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
The waters covered their foes; not one of them remained.
The waters covered their adversaries. There was not one of them left.
The waters covered their foes; not one of them remained.
The water covered their enemies; not even one of them survived.
Tyndale line
And the waters covered their enemies: there was not one of them left.
And the waters covered their adversaries; There was not one of them left.
And the waters covered their adversaries: there was not one of them left.
And the waters covered their enemies: there was not one of them left.
And the waters couered their oppressours: not one of them was left.
Strictly literal
And the waters covered their oppressors: there was not one of them left.
And waters cover their adversaries, One of them hath not been left.
And waters cover their adversaries, || One of them has not been left.
And the waters covered their adversaries: not one of them was left.
But the waters covered their adversaries; not one of them survived.
From the Latin
Because they had exasperated the words of God: and provoked the counsel of the most High:
Simplified
The water drowned their enemies—none of them survived,
And the waters went over their haters; all of them came to an end.
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 and the Septuagint largely agree on the wording of this verse. The Septuagint matches six out of seven words from the Masoretic Text, indicating a strong consistency in the translation despite differences in word order.
וַיְכַסּוּ־ מַ֥יִם צָרֵיהֶ֑ם אֶחָ֥ד מֵ֝הֶ֗ם לֹ֣א נוֹתָֽר׃
6 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.
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 106:11
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.
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
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 — Noun common · masculine plural absoluteHNcmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…