Isaiah 41:5 — Word Study
WLCרָא֤וּ אִיִּים֙ וְיִירָ֔אוּ קְצ֥וֹת הָאָ֖רֶץ יֶחֱרָ֑דוּ קָרְב֖וּ וַיֶּאֱתָיֽוּן׃
BSAThe islandsʼîy [coastland, or dry land] seerâʼâh■ [behold, perceive, or look after] and fearyârêʼ▸ [revere, stand in awe, or be afraid] the endsqâtsâh [corners, edges, or termination points] of the earthʼerets [land, country, or territory] tremblechârad▸ [shake with anxiety or fear] They approachqârab■ [come near, draw near, or present themselves] and come forwardʼâthâh▸ [arrive, come to a place, or bring something]
| Greek | English | Parsing |
|---|---|---|
| רָא֤וּ | they have seen | Verb, Qal, perfect third person common plural |
| אִיִּים֙ | islands | Noun common, masculine plural absolute |
| וְיִירָ֔אוּ | so they may be afraid | Conjunction, verb qal third person masculine plural |
| קְצ֥וֹת | [the] ends of | Noun common, feminine plural construct |
| הָאָ֖רֶץ | the earth | Particle, noun common feminine singular absolute |
| יֶחֱרָ֑דוּ | they tremble | Verb, Qal, imperfect third person masculine plural |
| קָרְב֖וּ | they have drawn near | Verb, Qal, perfect third person common plural |
| וַיֶּאֱתָיֽוּן׃ | and they have come ! | Verb qal sequential imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The islands see and fear; the ends of the earth tremble. They approach and come forward. |
| KJV | The isles saw it, and feared; the ends of the earth were afraid, drew near, and came. |
| ASV | The isles have seen, and fear; the ends of the earth tremble; they draw near, and come. |
| YLT | Seen have isles and fear, ends of the earth tremble, They have drawn near, yea, they come. |
| WEB | The islands have seen, and fear. The ends of the earth tremble. They approach, and come. |
| BBE | The sea-lands saw it, and were in fear; the ends of the earth were shaking: they came near. |
Where the translations part company is over אִיִּים — see How Translations Differ.
The sentence has a main clause followed by two additional phrases that describe the response of the islands and the ends of the earth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִי
verbרָאָה
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 — Isaiah 41:5
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 — God's Sovereignty Over Nationsgenerated
Isaiah 41:5 reveals the response of distant lands and islands to the power of the LORD. As the nations see God's might, they are filled with fear and reverence. This passage emphasizes God's control over all creation, as even the ends of the earth tremble at His presence. The surrounding verses elaborate on God's unique authority and ability to call forth generations, asserting that He is the first and the last.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 10:5 | From these, the maritime peoples separated into their territories, according to their languages, by clans within their nations. |
| 2 | Ezekiel 26:15–16 | This is what the Lord GOD says to Tyre: ‘Will not the coastlands quake at the sound of your downfall, when the wounded groan at the slaughter in your midst? |
| 3 | Exodus 15:14 | The nations will hear and tremble; anguish will grip the dwellers of Philistia. |
| 4 | Joshua 2:10 | For we have heard how the LORD dried up the waters of the Red Sea before you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites across the Jordan, whom you devoted to destruction. |
| 5 | Joshua 5:1 | Now when all the Amorite kings west of the Jordan and all the Canaanite kings along the coast heard how the LORD had dried up the waters of the Jordan before the Israelites until they had crossed over, their hearts melted and their spirits failed for fear of the Israelites. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — רָא֤וּ, ra.'Ugenerated
The verb רָאָה (ra'ah) means 'to see,' covering a range of visual and perceptual actions, from literal sight to figurative understanding. It is used here to convey that the islands have perceived the reality of God's power.
This perfect tense indicates a completed action by the islands, suggesting that they have seen and recognized God's authority, leading to their fear. The use of this verb in the context of divine revelation highlights the profound impact of God's presence on creation.
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 verse consists of two main clauses connected by a conjunction. The first clause contains the subject אִיִּים (islands) and the verb רָא֤וּ (they have seen), leading to the response of fear in the second clause.
The structure emphasizes the sequence of perception leading to fear, highlighting the cause-and-effect relationship between seeing God's power and the resultant trembling of the earth.
Septuagint Backgroundgenerated
The Septuagint translates רָא֤וּ as εἴδοσαν (they have seen), which retains the core meaning of perception but may imply a more immediate recognition of God's presence.
The choice of ἔθνη for אִיִּים suggests a broader interpretation, encompassing not just islands but nations, indicating a wider scope of God's authority.
In plain words — the whole versegenerated
Isaiah 41:5 tells us that the islands see God's power and are filled with fear, while the ends of the earth tremble. They draw near to Him, acknowledging His sovereignty. This verse emphasizes how all creation responds to the presence of God.
Frequently Asked Questionsgenerated
It means that even distant lands recognize God's power and are filled with awe and reverence.
They tremble because they are aware of God's authority and the impending judgment that comes with His presence.
They approach Him, indicating a recognition of His greatness and a desire to come closer.
This verse highlights that all creation, regardless of distance, is subject to God's power and authority.
Reflection Questionsgenerated
- How do I recognize God's power in my own life?
- What does it mean for me to approach God in reverence?
- In what ways can I help others see and understand God's authority?
- How can I respond to God's presence with awe and respect?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe isles saw it, and feared,.... Not the victory which Abraham got over the kings; nor Cyrus's expedition against Babylon, and other nations, and his deliverance of the Jews; but the progress of the
Read John Gill on Isaiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe isles saw it, and feared; the ends of the earth were afraid, drew near, and came. The isles saw it, and feared - that they would be subdued. Drew near, and came - together, for mutual defense.
Read Robert Jamieson on Isaiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe isles, even remote countries, as , saw it; discerned the mighty work of God in delivering his people, and overthrowing their enemies, in so wonderful a manner. Feared, lest they should be involved in the same calamity, as being conscious to themselves that they also were enemies to God’ s people. Drew near, and came; they gathered themselves together to consult for their common safety, and to maintain the cause of their idols, whom by this instance they perceived in great jeopardy.
Read Matthew Poole on Isaiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:5 The isles saw [it], and feared; the ends of the earth were afraid, drew near, and came.Ver. 5. The isles saw it.] The heathens were convinced by the former arguments, yet not converted; they were afraid, and yet they came together to confirm themselves mutually in their abominable idolatries. Yea, they drew near.] As it were, to justify their idolatries before the Lord. Such is the desperate obstinace of obdurate sinners. Pharaoh menaced Moses, even during that palpable darkness. The Philistines were afraid when they saw the ark of the covenant brought into the field, and yet they encourage one another to fight against Israel. The thief on the cross was under the arrest of…
Read John Trapp on Isaiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The isles saw it, and feared . . .—The words paint the terror caused by the rapid conquests of Cyrus, but the terror led, as the following verses show, to something very different from the acknowledgment of the Eternal. As the sailors in the ship of Tarshish called each man on his God (Jonah 1:5), so each nation turned to its oracles and its shrines. The gods had to be propitiated by new statues, and a fresh impetus was given to the manufacture of idols, probably for the purpose of being carried forth to battle as a protection. (Comp. 1 Samuel 4:5-7; Herod. i. 26.)
Read Charles John Ellicott on Isaiah 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Were afraid - "And they were terrified"] Three MSS. have ויחרדו vaiyecheridu, adding the conjunction ו vau, which restores the second member of the sentence to its true poetical form.
Read AdamClarke on Isaiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges5–7. The alarm of the nations leads to the production of fresh images. The view that Isaiah 41:6-7 form part of ch. Isaiah 40:18-20 has already been mentioned. With regard to the suitability of the verses in their present connexion, opinions differ. While some consider the scene an appropriate sequel to Isaiah 41:1-4, and its irony exquisite and well-timed, others find the irony overstrained, and doubt if even the most benighted idolaters could be represented as seeking to arrest the advance of Cyrus by making “a particularly good and strong set of gods.” And it must be admitted that the transition from an assembly of peoples to the inside of an idol factory is extremely abrupt. The view in…
Read Cambridge on Isaiah 41 →Albert Barnes1798–1870Barnes' Notes on the BibleThe isles saw it - The distant nations (see the note at Isaiah 41:1).
Read Albert Barnes on Isaiah 41 →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 islands see and fear; the ends of the earth tremble. They approach and come forward.
The islands have seen, and fear. The ends of the earth tremble. They approach, and come.
The islands see and fear; the ends of the earth tremble. They approach and come forward.
The coastlands see and are afraid; the whole earth trembles; they approach and come.
Tyndale line
The isles saw it, and feared; the ends of the earth were afraid, drew near, and came.
The isles have seen, and fear; the ends of the earth tremble; they draw near, and come.
The isles saw, and feared; the ends of the earth trembled: they drew near, and came.
The isles saw it , and feared; the ends of the earth were afraid, drew near, and came.
The yles sawe it, and did feare, and the ends of the earth were abashed, drew neere, and came.
Strictly literal
The isles saw [it], and feared; the ends of the earth trembled: they drew near, and came.
Seen have isles and fear, ends of the earth tremble, They have drawn near, yea, they come.
Islands have seen and fear, || The ends of the earth tremble, || They have drawn near, indeed, they come.
The isles saw it, and are afraid; the ends of the earth tremble; they draw near, and come.
The isles have seen and are afraid; the ends of the earth tremble; they approach and come.
From the Latin
The islands saw it, and feared, the ends of the earth were astonished, they drew near, and came.
Simplified
The islands watch in fear, the distant lands tremble. They get together and consult.
The sea-lands saw it, and were in fear; the ends of the earth were shaking: they came near.
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 (MT) of Isaiah 41:5 reads: 'The islands see and fear; the ends of the earth tremble. They approach and come forward.' The Dead Sea Scrolls (1Qisaa) largely agree with the MT, with a similar phrasing: 'ראו איים ויראו קצאוות הארץ יחדו קרבו ואתיו׳ן.' However, the second Dead Sea Scroll (1Q8) presents a more fragmented version, with some words restored by an editor. The Septuagint (LXX) shows a partial agreement with the MT, matching 6 of the 8 words, though its word order and articles differ, indicating a translation that does not follow the MT directly. Overall, the MT and the Dead Sea Scrolls (1Qisaa) align closely, while the LXX and 1Q8 reflect variations in wording and structure.
רָא֤וּ אִיִּים֙ וְיִירָ֔אוּ קְצ֥וֹת הָאָ֖רֶץ יֶחֱרָ֑דוּ קָרְב֖וּ וַיֶּאֱתָיֽוּן׃
6 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.
ראו איים ויראו קצאוות הארץ יחדו קרבו ואתיו׳ן
8 words on the leather.
[ראו] [איים] [וייראו] [קצות] הארץ [יחרדו] קרבו ויאתיון
2 words on the leather — 1 partly restored, 5 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 Isaiah 41:5
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
N-mp — Noun common · masculine plural absoluteHNcmpa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
קָצָה (qatsah) refers to an end or extremity, indicating a termination point. It can denote a coast, corner, or edge, and is derived from the related word קָצָה (qatsah), which shares similar meanings. The entries collectively emphasize its use in describing boundaries or limits.
קָצָה n.f. et (pl.) m. end
base
H7098 קָצָה end
7098 qatsah kaw-tsaw'
feminine of 7097; a termination (used like 7097):--coast,
corner, (selv-)edge, lowest, (uttermost) participle
see HEBREW for 07097
see HEBREW for 07097
קָצָה (qa.tsah) — end.
1) end, extremity
1a) end
1b) from the whole of, from among (of what is included between extremities)
N-cp — 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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
חָרַד (charad) is a Hebrew verb meaning to tremble or be terrified. It encompasses a range of meanings, including trembling of both people and mountains, being anxiously careful, and causing others to tremble, particularly in the context of driving an army in terror. The entries suggest a strong emphasis on fear and anxiety.
חָרַד vb. tremble, be terrified
Qal
tremble, quake
tremble, of persons
be anxiously careful
with preps. pregn. = go or come trembling
Hiph. drive in terror, rout as army
base
H2729 חָרַד tremble, be terrified .. tremble, quake
. tremble, of persons
. be anxiously careful
. with preps. pregn. = go or come trembling
. drive in terror, rout as army
2729 charad khaw-rad'
a primitive root; to shudder with terror; hence, to fear;
also to hasten (with anxiety):--be (make) afraid, be careful,
discomfit, fray (away), quake, tremble.
חָרַד (cha.rad) — to tremble.
1) to tremble, quake, move about, be afraid, be startled, be terrified
1a) (Qal)
1a1) to tremble, quake (of a mountain)
1a2) to tremble (of people)
1a3) to be anxiously careful
1a4) to go or come trembling (with prep)
1b) (Hiphil)
1b1) to cause to tremble
1b2) to drive in terror, rout (an army)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sn
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…