Psalms 106:9 — Word Study
WLCוַיִּגְעַ֣ר בְּיַם־ ס֭וּף וַֽיֶּחֱרָ֑ב וַיּוֹלִיכֵ֥ם בַּ֝תְּהֹמ֗וֹת כַּמִּדְבָּֽר׃
BSAHe rebukedgâʻar▸ [sternly reproved] the Redçûwph Seayâm [of reeds, the sea of Suph] and it dried upchârab▸ [was desolated, became dry] through the depthstᵉhôwm [the deep waters, the abyss] as through a desertmidbâr [a wilderness, a dry and barren land]
| Greek | English | Parsing |
|---|---|---|
| וַיִּגְעַ֣ר | and he rebuked | Verb, Qal, sequential imperfect third person masculine singular |
| בְּיַם־ | [the] sea of | Preposition, noun common masculine singular construct |
| ס֭וּף | reed[s] | Noun |
| וַֽיֶּחֱרָ֑ב | and it dried up | Verb, Qal, sequential imperfect third person masculine singular |
| וַיּוֹלִיכֵ֥ם | and he led them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| בַּ֝תְּהֹמ֗וֹת | in the deeps | Preposition, noun common feminine plural absolute |
| כַּמִּדְבָּֽר׃ | like the wilderness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He rebuked the Red Sea, and it dried up; He led them through the depths as through a desert. |
| KJV | He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness. |
| ASV | He rebuked the Red Sea also, and it was dried up: So he led them through the depths, as through a wilderness. |
| YLT | And rebuketh the sea of Suph, and it is dried up, And causeth them to go Through depths as a wilderness. |
| WEB | He rebuked the Red Sea also, and it was dried up; so he led them through the depths, as through a desert. |
| BBE | By his word the Red Sea was made dry: and he took them through the deep waters as through the waste land. |
The translations agree on the key actions described in this verse.
The structure features a main action followed by consequences and additional descriptive clauses, illustrating the flow of God's intervention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּעַר
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 106:9
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
Psalms 106:9 recounts God's powerful intervention during the Exodus, where He rebuked the Red Sea, leading the Israelites through the depths as if traversing a dry desert. This verse emphasizes God's sovereignty and ability to control nature for the sake of His people, echoing themes found throughout the Psalms and the historical narrative of Exodus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:15 | The channels of the sea appeared, and the foundations of the world were exposed, at Your rebuke, O LORD, at the blast of the breath of Your nostrils. |
| 2 | Psalm 66:6 | He turned the sea into dry land; they passed through the waters on foot; there we rejoiced in Him. |
| 3 | Psalm 78:13–52 | He split the sea and brought them through; He set the waters upright like a wall. |
| 4 | Psalm 114:3–7 | The sea observed and fled; the Jordan turned back; |
| 5 | Psalm 136:13–16 | He divided the Red Sea in two His loving devotion endures forever. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — גָּעַר, vai.yig.'Argenerated
The verb גָּעַר (ga'ar) is a Qal form, indicating a straightforward action performed by God. It means to rebuke or reprove, often with a sense of sternness or authority. The parsing as a sequential imperfect third person masculine singular shows that this action was a decisive moment in the narrative.
This word conveys God's direct intervention, highlighting His authority over creation. The use of this verb in the context of the Red Sea illustrates not just a reprimand but a command that leads to a miraculous outcome, demonstrating God's power to alter the natural order.
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 יִּגְעַ֣ר governs the entire verse, with two clauses describing the actions that follow: the drying up of the sea and the leading of the people. The structure emphasizes God's direct command and its immediate effects.
The Hebrew word order places the actions of God at the forefront, highlighting His role as the initiator of these miraculous events.
Septuagint Backgroundgenerated
The Septuagint uses ἐπετίμησεν to translate גָּעַר, which carries a similar meaning of rebuke but may imply a broader sense of reprimand. This choice reflects the translators' understanding of God's authoritative command over nature.
The choice of ἐπετίμησεν suggests a direct confrontation with the sea, aligning with the narrative of divine intervention found in the Exodus story.
In plain words — the whole versegenerated
Psalms 106:9 describes how God rebuked the Red Sea, causing it to dry up, and led the Israelites through the depths as if they were walking through a desert. This verse highlights God's power and care for His people during their escape from Egypt.
Frequently Asked Questionsgenerated
It signifies God's authoritative command over nature, demonstrating His power to intervene in miraculous ways for the sake of His people.
The term 'sea of reeds' connects the body of water to the reeds that grow in marshy areas, which may reflect the geographical features of the region.
This verse captures a key moment in the Exodus narrative, where God delivers the Israelites from Egypt by parting the Red Sea, allowing them to escape from their pursuers.
It implies that God guided His people through what would normally be treacherous waters, making their path safe and dry, akin to walking through a barren land.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in challenging situations?
- How does understanding God's power in this verse affect my faith?
- What does this passage teach about God's character and His relationship with His people?
- How can I apply the lessons from this verse to my own life when facing obstacles?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this verse to illustrate God's miraculous power in the Exodus, as seen in the writings of Augustine.
"He rebuked the Red Sea also, and it was dried up" [Psalms 106:9].Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe rebuked the Red sea also, and it was dried up,.... By sending a strong east wind, which drove the waters back, and made the sea a dry land, Exodus 14:21.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs securely as if they had walked upon the dry land.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.Ver. 9. He rebuked the Red Sea also] Ingentia beneficia, flagitia, supplicia, as appeareth in the subsequent verses. So he led them through the depths] Inter duas aquarum congeries, between two mountains of waters, which stood on each hand of them as a wall, and made a lane. Every main affliction is our Red Sea; which while it threateneth to swallow us up, preserveth us.
Read John Trapp on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. He rebuked the Red Sea] In the descriptions of the psalmist every thing has life. The sea is an animated being, behaves itself proudly, is rebuked, and retires in confusion.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges9. He rebuked &c.] Cp. Psalms 104:7; Isaiah 50:2; Nahum 1:4. so he led them &c.] Apparently a reminiscence of Isa 63:13 : cp. Isaiah 51:10. as through a wilderness] I.e. on dry ground, Exodus 14:22. But R.V. marg. may be right in rendering pasture-land, suggesting the metaphor of a flock, Psalms 77:20.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleHe rebuked the Red Sea also - The word rendered “rebuke” commonly means to chide - as when one is angry with another for having done wrong.
Read Albert Barnes on Psalms 106 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Rebuked the Red sea—See note on Psalms 104:7. Through the depths—Through the cavernous and rocky bed of the Red sea, as if it were an open country. Exodus 14; Isaiah 51:10
Read Daniel Denison Whedon 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
He rebuked the Red Sea, and it dried up; He led them through the depths as through a desert.
He rebuked the Red Sea also, and it was dried up; so he led them through the depths, as through a desert.
He rebuked the Red Sea, and it dried up; He led them through the depths as through a desert.
He shouted at the Red Sea and it dried up; he led them through the deep water as if it were a desert.
Tyndale line
He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
He rebuked the Red Sea also, and it was dried up: So he led them through the depths, as through a wilderness.
He rebuked the Red Sea also, and it was dried up: so he led them through the depths, as through a wilderness.
He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
And he rebuked the red Sea, and it was dryed vp, and he led them in the deepe, as in the wildernesse.
Strictly literal
And he rebuked the Red Sea, and it dried up; and he led them through the deeps as through a wilderness.
And rebuketh the sea of Suph, and it is dried up, And causeth them to go Through depths as a wilderness.
And rebukes the Sea of Suph, and it is dried up, || And causes them to go || Through depths as a wilderness.
He rebuked the Red Sea also, and it was dried up; and he led them through the depths, as through the wilderness.
He rebuked the Sea of Reeds, and it dried up. Then he led them through the depths, as through a wilderness.
From the Latin
For he hath satisfied the empty soul, and hath filled the hungry soul with good things.
Simplified
He gave his order to the Red Sea, and it dried up. He led his people across the seabed as if it were a desert.
By his word the Red Sea was made dry: and he took them through the deep waters as through the waste land.
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 agree on the wording of Psalms 106:9. Both texts convey the same miraculous event of God rebuking the Red Sea, leading to its drying up and the subsequent guidance of the Israelites.
וַיִּגְעַ֣ר בְּיַם־ ס֭וּף וַֽיֶּחֱרָ֑ב וַיּוֹלִיכֵ֥ם בַּ֝תְּהֹמ֗וֹת כַּמִּדְבָּֽר׃
7 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 106:9
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.
גָּעַר (ga'ar) is a primitive root meaning to rebuke or reprove. The entries indicate that it can also imply chiding or corrupting. It is primarily used in the context of reprimanding or correcting someone.
גָּעַר vb. rebuke
base
H1605 גָּעַר rebuke
1605 ga`ar gaw-ar'
a primitive root; to chide:--corrupt, rebuke, reprove.
גָּעַר (ga.ar) — to rebuke.
(Qal) to rebuke, reprove, corrupt
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
N-ms — NounHNtmsa
חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.
[חָרֵב] vb. be dry, dried up
Qal be dry, dried up
Pu. of fresh bow-strings
Hiph. of י׳ drying up rivers
base
[חָרֵב] be waste, desolate
Qal be waste, desolate
Niph. as adj., desolate city
Hiph. lay waste, make desolate
Hoph. she is laid waste
base
[חָרַב] vb. (Aram. and rare) attack, smite down
Qal attack
Niph. the kings have attacked one another, fought together
Hoph. 2 K 3:23
base
H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down
2717 charab khaw-rab'
or chareb {khaw-rabe'}; a primitive root; to parch (through
drought) i.e. (by analogy,) to desolate, destroy, kill:--
decay, (be) desolate, destroy(-er), (be) dry (up), slay, X
surely, (lay, lie, make) waste.
חָרֵב (cha.rev) — to dry.
1) to be dry, be dried up
1a) (Qal) to be dried, be dried up
1b) (Pual) to be dried
1c) (Hiphil) to dry up
1d) (Hophal) to be dried up
חָרֵב (cha.rev) — to destroy.
1) to be waste, lay waste, make desolate, be desolate, be in ruins
1a) (Qal) to be waste, be desolate
1b) (Niphal)
1b1) to be made desolate
1b2) desolate (participle)
1c) (Hiphil) to lay waste, make desolate
1d) (Hophal) to be laid waste
Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)
חָרַב (cha.rav) — to slay.
to attack, smite down, slay, fight
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vhw3ms/Sp3mp — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
Prep | N-cp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.